Śakuntalá, or, Śakuntalá recognized by the ring : a Sanskrit drama in seven acts

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HARVARD
COLLEGE
L I B R A RY

COLLEGE

^^W

Jvirf^ iS O^,tf-^<^- <^'^i '^ ' /

5?arbarti flToUfuc iLibrnro

10 <Otib., Ifji.

G>

SAKUNTALA; ^,

OR, ^

SAKUNTALA RECOGNIZED BY THE RING,

A SANSKRIT DBAMA,

IK aKTRII ACTS.

BY KALIDASA;

THE DEVANAQARI RECENSION OP TilE TEXT,

HOW FOB Tni PIMT TIMI XDITKD IIT RNOLASD, WITH LiriCRAL BWOLISII TBAXSLATIOXI OV
ALL TUB MBTBICA.L PAMAOM, tClllXM OP TUB MBTBEB. ABU

NOTES, CRITICAL AND EXPLANATORY.

nx

MONIER WILLIAMS, M.A.,

rBOPKMOl AT Tni lAtT'tirOIA COLLIUIB, RAILKTIUBT; VtMIIIB OP THR BOTAL AAUTIC BOCIRTT s
rOIMIBLT BOOK* BAMAHRIT •CROiaR IIT THR VVirRRMITT 09 OIPORH.

HERTFORD:

PRINTED AND PUBLISHED BY 8TKPHEN AUSTIN,

^ BOOKBILLBB TO TBR RART-IStDlA COLLBOI.

x.iiax.Liii.

JUN

TO

HORACE HAYMAN WILSON, Esq., M.A., F.R8.,

•O0KJI riorsMOB or bavibbit nr tbb VMiTSBstrr ov ozfobo,

STIXt BtOiv BTOf

WII08K OKNiUS, JJUUKlMa, AMD KXAMrLK, llAVK OUIUKD AND PBOUOTKD

TilK STUDY OF SANSKRIT LITERATURE

JN ALL PAfitS OF TUK WOBLD,

THIS VOLUME,

IS GRATEFULLY DEDICATED

DT

AN OLD OXFOIU) PUFIL.

P K E F A C E.

In the following pages I have endeavoured to furnish the
Oriental Student with a correct edition of the most celebrated
drama of India's greatest dramatist. Strange to say^ no edition
of the text of the " Sakuntal& " has ever before been published in
England. Yet no composition of K&lid&sa displays more the rich-
ness of his poetical genius^ the exuberance of his imagination^ the
warmth and play of his fancy^ his profound knowledge of the
human hearty his delicate appreciation of its most refined and tender
emotions^ his familiarity with the workings and counterworkings of
its conflicting feelings^ — in shorty more entitles him to rank as *^ the
Shakespeare of India/' Nor, in comparing him with our own
great Dramatist, should we fail to remark the command of language
exhibited by the present play. In this respect the singular flexi-
bility and copiousness of Sanskrit may have even given him the
advantage. On the Continent, the " Sakuntal& " has been studied
and admired, not only by oriental scholars who possess a correct
edition of the text, but by the general public, who enjoy the
advantage of good translations; insomuch that Goethe, Schlegel,
and Humboldt have aU expressed their admiration of this master-
piece of the Hindu Poet Goethe's four beautiful lines, which
appeared in 1792, are —

" WiUst du dio Bliitho dcs friihen, dio Friichte dcs spateren Johrcs,
Willst du was roizt und cntzilckt, willst du was siittigt und niihrt,
Willst du den Himmel, die £rde, mit einem Nomen begroifcn :
Nenn' ich Sokontala, Dich, und so ist Alles gesagf *

* Thus inuiftlated for me bj Professor Easiwick :~

** WouldU tbou the jrouog year's blossoms and the fruits of its decline.
And all by which the soul is charmed, enraptured, feasted, fed,
Wouldst thou the earth and heaven itself in one solo name combine ?
1 name thee, O Sakun(al4 ! and all at once is said."

Augustus William Ton Schlcgd, in his first liCoturo on Dramatic Lilorsturo

In England, on the contrary, wc hiive dtpentled for our know-
ledge of the "SakiintalA " solely on Sir William Jones' translation,
which docs not tndy represent the original. 'I'lie other great dra-
matic work of the same Poet, the "Urvaai" or " Vikramorvasi," is
indeed known to the public by the admirable translation of Professor
H. H. Wilson j but, with the exception of my own edition of this
play, published at Hertford, and intchded merely to meet the wants
of the lecture-room until I should have leisure to perfect it on the
same plan as the present volume, no edition of the text of cither
play has ever been printed in this country. Nor have other Sanskrit
dramas, in spite of the interest excited by Professor Wilson's trans-
lations, received more attention at the hands of English editors of
Oriental works. Only one other play, the " Vira-cliaritra," edited by
Dr. Trilhen, can be reckoned among the many important publications
that have issued from the presses of our Orientid printers. Possibly
our backwardness in editing the text of these compositions, may be
attributed to our accidental preference for other productions in a
language, which has surprized the world by the variety of its
literary treasures, and by the new direction it has given to philo-
logical study ; or, perhaps, to our acquiescence in the Calcutta

(IreDsltted t>t Black), u)'«:—"AmoDg tho ladUna, tlie peofte from wbom perbipull
ths cultivntion ot the huu>n nee lias been derived, plays nere known long berore
Ibey could liave Dipcrieiiced any foroi^in inlluenDc. It haa luMly been mado knawu
to Eiimpe, llat llicy liavo a rich dniinatiu literature, nnicb ascends back Tor more
than Ino Ihuusand yean. The only Bpcciinen ur lliejr playg (nnlaks) liilberUi known
lo tu il Iha doliKhlful HnkunUla, wbicb, DotttilbstsndinK lbs cotouring of a roreijin
cliioale, bear* in ile general Blriicture Huvb a btriking rcaombliina: to our roniantio
drama, Ihnl tie misht bo inclined to inspect wo ono Ihii resemblance lo the predileo-
lion for Shakipcaro enlcrlained by Jonea, lbs Englisb (rnnelaltir, il bii lldelity wers
nolountlrmud by other learned orientalisli. In tho golden limea ot India, tbs repre-
•entation of Ibii natak aened to duMgbt the aplemlid imperial court or DelhL"

Aluiander ion numboUl-, in treating at Indian poclry (Kosmos, tnnilatod by
Priobard, vol. ii., p. 38), obocrvos: "Tbe name ot Kilidiut hu been rrei|uently and
early oclebnlcd aiiiong tho weatern oations. Tbis Rrent pool nourished at tho aplondid
court of Vikramaditya, and waa, Iberefore, ootemiiorary nilh Virgil and Horace. The
Koalinb and (iorman trantlationa of the iiakunUiIa haie excilod the Teuling oF admira-
tion wbicb hai boon >o amply bcilowod upon Kulidisa. Tcndorncaa in the oipreasion
or reoliDga, and richneM of crcnlivD Fancy, hate aaaiitned lo him his loFiy place uuonint
Ibe poet) ut all nalioni." In a noK <p. 1 14), he uyi : " Kalidasa, ibe celebrated Aiillior
of tho Sakunlala, is a masterly deicriber or the influenoo which Nature eiorcuea upon
the mindi of lorerr. The scone in tho toml,Hhich lie introduced in ihe drama oF
Vikrama and Urtasi, is one nF Uie muni beautiful and poetical producliuna which have
appeared in any limo,"

PRKFACK. Vll

editions (now out of print), published under the authority of the
Committee of Public Instruction, and printed at the Education press.

So far as I can collect, the actual extent of our knowledge
of the Hindu Theatre — whether acquired through English trans-
lations, or the printed editions of foreign countries — may be thus
stated. Seventy years have elapsed since Sir W. Jones discovered
that there existed in India a number of N&takas, or Sanskrit
dramas, many of them of great antiquity ; some abounding in poetry
of such undoubted merit, and in pictures of Hindu life and manners
so charming and faithful, as to render them prizes of the greatest
value to all classes of literary men. Eager to apply the means thus
gained of filling what was before an empty niche in the Temple of
Sanskfit Literature, Sir W. Jones addressed himself at once to
translate into English the ** Sakuntal&," which he was told was
the most popular among the natives. Unfortunately the Pandits
omitted to inform him that the multiplication of manuscripts of this
play, consequent upon its popularity, had led to a curious and
perplexing result, — not, however, unexampled, as has since been
proved by the two-fold version of the " R&m&ya^a," — namely,
that the various manuscripts separated tliemselves into two groups
or classes : the one class embracing all those in Devan&gari writing,
which, without perfect uniformity, had still a community of character ;
the other, all those in Beng&l(.

German scholars distinguish these two classes of manuscripts
by the names ** Devan&gari recension " and ** Beng&li recension,"
which terms may conveniently be adopted. The Devan&gari
recension is the older and purer: the Beng&li, however, must
have existed at least 400 years, since it is followed by the
'^ S4hitya-darpana," one MS. of which bears the date 1504 of our
era. The MSS. of the Devan&gari class are chiefly found in the
Upper Provinces of India, where the great demand has produced
copyists without scholarship, who have faithfully transcribed what
they did not understand, and, therefore, would not designedly alter.
On the other hand, the copyists in Bengal have been Pandits, whose
cacoethes for emending, amplifying, and interpolating, has led to the
most mischievous results. The bold and nervous phraseology of
K41id&8a has been cither emasculated or weakened, his delicate
expressions of refined love clothed in a meretricious dress, and his

ideas, gram! in their simplicity, diluted by lepctitlon or amplification.
Many examples might be here adduced; but I will only refer
the student to the third Act of the Bengali reeenston, where
the love-scene between the King and Sakuntala has been ex-
panded to five times the length it occupies in the MSS. of
the Devan^garC recension, and the additions arc just what an in-
delicate imagination might be expected to supply. Even the names
of the dramatis -person a; have been tampered with : the King
Dushynnta is changed into Dushmanta; Anasuyfi into Anusuy^;
V&t£yana into Parvatdyana ; Sanumati into Misrakesi ; Taralik£
into Pingalikd; Dhanamitra into Dlianavriddlii ; Miirkandeya into
Sankochana.

Unfortunately, it was a MS, of this recension, and not a
very good specimen of its class, that Sir W, Jones used far
his translation. From him, therefore, was gained about sixty-five
years since, the first incorrect knowledge of this, the first Sanskrit
play known to Europeans. No edition of the text appealed till
about forty years afterwards, when one was produced, after immense
labour, at Paris, in the year 1830, by M. ChiSzy, lie deserves great
credit for the difficulties he surmounted ; but his edition was also
from a MS. of the Bengali recension, and has no more value than
Sir W. Jones' translation. It abounds also in typographical and
other more serious errors. An edition of the "Sakuntnla" was sub-
sequently printed in Calcutta., also from Bengali MSS., and in the
Bengali character, by I'rcma-chandra, dated Saka 17(11, or A.D. 1839,

It was reserved for Dr. Otto IJochtliiigk to be the first to
edit the Devanfigari recension of tliis play at Bonn in the year
1842. No other edition of the text of this recension has been
published until the present time ; and in England even the Bengal!
text has never yet appeared.

The translations of this play which have been published since
that of Sir W. Jones and the German version of liis translation by
Forster, in 1791, are, — first, the French of M. Ch^zy; subsequently,
the German of llirzcl, Riickert, and Boehtlingk; a Danish trans-
lation by Hammcrich ; and, very recently, another German translation
in prose and verse, by Meier : not to speak of Danish and Italian
versions of Sir W. Jones' English.

1 propose myself very shortly to offer to the public a free

PRKPACK. IX

English translation, in prose and verse, of the Dcvandgari recension
of this drama.

Of the " Vikramorvasi/' the twin play of the " Sakuntald,'*
two editions have appeared on the Continent; one at Bonn, by
Lenz, and a more perfect one at St Petersburg, by Bollensen:
an edition of this play was also brought out in Calcutta, which
is now out of print Translations by Hoefer and Hirzel have
been published in Germany. The ** Malavik&gnimitra,'' also
attributed to K&lid£sa, has been edited at Bonn, by Tullberg,
but the notes and translation which were promised, have not yet
appeared. The ** Mfichchhakati,'' supposed to be the oldest
Sanskfit play extant, has been well edited in Germany by Stenzler,
and in Calcutta. From the Education-press of Calcutta have also
issued editions of the ** M&lati-m£dhava/' ** Uttara-rama-charitra,"
" Mudr£-r£kshasa/* and ** Batndvali/' aU of which, as well as
the ** Vikramorvasf," have been translated into English prose and
verse by Professor Wilson. The poetical merit of these transla-
tions must always secure for them a high degree of favour ; and
the Essay prefixed to them affords copious and valuable informa-
tion on the Dramatic System of the Hindus. It should be men-
tioned that a literal English prose translation of the "Yikramorvasi"
by Mr. Cowell, has recently issued from the press of Mr. Austin,
of Hertford. The allegorical philosophical drama ^'Prabodha-
chandrodaya '' has been edited both in Calcutta and in Germany,
and the ** Mah&-ndtaka," or ** Hanuman-ndtaka,'' (a dramatic history
of R&ma-chandra, attributed to the monkey chief Hanum&n) in
Calcutta. Part of the '^ Dhurta-samlgama" will be found in Pro-
fessor Lassen's ^'Sanskfit Anthology." Professor Wilson, in the
appendix to his ''Hindi! Theatre," has given interesting abstracts
of some unedited plays. Beyond this, as far as I can recollect,
nothing very important has been effected either in England or
abroad in relation to the Indian Drama.

I am bound to acknowledge that I have made fi*ee use of Dr.
Boehtlingk's edition of the text of the '' Sakuntala " in preparing the
following pages for the press. The merit of his work can hardly
be overrated; but I may, without presumption, say that I have
discovered many better readings, corrected some errois, and intro-
duced much original matter in the shape of annotations. In point

I

of fact) Dr. Bochtlingk's edition docs not adapt ilsclf to tlic exi-
gences of an Englisli student. Tlie notes arc in Geiman ; they
are printed at the end of the volume — a piactical obstacle to their
Utility; and they frequently contain perplexing corrections of the
text. My experience has led mc to prefer a system of synopsis,
both in respect of the notes and metres, and to interlineate the
Sanskrit interpretation of ihc Prakrit passages.

In the Hindu drama, as is well known, the women and in-
ferior characters speak in I'rfikrit, whieh is a kind of provincial
Sanskrit, that is to say, Sanskrit stripped of its artificial construc-
tion and softened, as Latin is softened into Italian. The Pandits,
with their usual subtilty, subdivide Prfikrit into a great variety
of different kinds, assigning particular dialects to particular cha-
racters: there is, however, bnt one PrSkrit, properly so called,
although specimens of the varieties occasionally occur, and two of
them may be found in the interlude between tlie fifth and sixth
Acta of this Play [see page 216, note 2]. Without discussing the
question whether Prakrit was ever the spoken language of India,
it is certain that many of the dialects at present spoken liave been
derived from Sanskrit through the Prikfit, and that the latter is
often the key to the changes which Sanskrit words undergo in
passing into the Hindii vernacular tongues. This, in my opinion,
is of Itself a sufHclcnt reason for not displacing the Prakrit by the
Sanskrit interpretation, even if it were not part of " the warp" (to
borrow a German idea) of the composition. On the other hand,
the same reason makes it desirable that the Sanskrit interpretation,
instead of being removed to the foot of the page or to the end
of the book, should rather be exhibited in such close juxta- position
with the Prakrit that both may be comprehended at a glance. I
Lave therefore interlineated the Sanskrit, giving the PrSkrit the
upper line, and distinguishing it by red ink (though from the novel
nature of the experiment the red is not always so distinct aa
could be wished), and accommodating the Pr^kfit words to their
Sanskrit equivalents by relaxing tlkc rules of Snndhi applicable
to tlic latter.

In the method T have adopted of separating Sanskrit words
by llic free use of the timtiia, I submit that I have taken
a most reasonable license, for which all students will he gralc-

PKKFACB. XI

ful. Dr. Boehtlingk considers the virdma a mark of punctuation,
and does not approve of its use except at the end of a
sentence. He holds that the cirdma and the single perpendicular
line generaUy used for punctuation originally only differed in one
respect — ^that the former denoted a pause after a consonant, the latter,
after a vowel. He therefore dispenses with the virdma almost
entirely. Doubtless this system may be advantageously carried out
in India, where it has always commended itself to the Pandits,
as tending to reduce the labour of writing, but I have constantly
observed that the Hindu practice of joining every word operated
on by tlie rules of combination is perplexing even to the readiest
European apprehension. The student has already sufficient obstacles
to surmount in the Devan&gari character, and in the rules of
Sandhi. Why should an unnecessary difficulty be superadded?
and why should not Sanskrit avail itself of the improvements in
punctuation which are now universally employed to facilitate the
act of reading ? By creating needless hindrances, colour is given
to the prevalent exaggeration respecting the difficulty of this
language. The Latin scholar, if acquainted with the laws of
euphony, would not be embarrassed by the sentence Uby ad
DiatuB tetierir itao at sinistram (euphonically changed from
Ubi ad Dianm veneris ito ad sinistram) : but he would, I
think, be unnccesaiily hindered if tliis permuted sentence were
linked together according to tlic Indian system followed by Dr.
Boehtlingk — UbyaddiatUB veneririiavaUinisiram. Nor can I under-
stand why the mere spaces left between the words in the first
case should be deemed inconsistent with euphony. If these spaces
arc only to be effected in Sanskfit by extending the legitimate
functions of the virdma^ tlie invention of other marks of punctuation,
and the facilities afforded by modem typography, ought to leave
us free to do so. In other languages, where the rules of com-
bination prevail partially, no such union of words euphonically
affected is deemed ucccssaiy. Thus, in English, we do not write
* aneagle' because the euphonic n is affixed to a; nor * theaglc' because,
in poetry, the final e of the has to be rejected. The only cases in
which I have not ventured to separate distinct words o|>eratcd on
by Sandhi, are when two vowels blend into one, and when final
H smd t aic changed into their corresponding scmi-vowcls v and y.

In regard to the text of the present drama, it' I have succeeded
in producing a more correct edition of the Devanigaii rcccnaioii
than that of Dr. HochtHngk, the merit is duo to the more ample
materials at my command. I have taken care to avail myself of
Dr. Boehtlingk'ii corrections of himself, and liis after -thoughts at the
end of his work, as well as of such critical remarks as coincided
with my own views. Often working indnpcndently of him, I have
arrived nl similar results, hccnusc I have had access to all the
materials whence lus Apparatus Criticus was composed. More
than this : Dr. Boehllingk tells us that his edition was not pre-
pared from original MSS., but that Professors Brockhaus and
Westergaard having more or less carefully collated certain MSS.
in the Enst-India House Library, and in the Bodleian at Oxford,
and made only paitial extracts from three native commentaries,
handed over the results of their labours to him. All these MSS.
and Commentaries have been placed at my disposal, and most of
them left in my possession unid the completion of my work-
Not a passage has been printed without a careful collation of all
of them, and the three Commcnlai-ics have been consulted from
beginning to end.

The MSS, which I have principally used, arc ; —

1. A MS. fiom the Colehrookc collection, aud, therefore, from
the Eastern siJc of India, numbered 1718.

2. A MS, from the Mackenzie collection, and therefore from
Soulbtrn India, numbered UGJMi.

3. A MS. from the Taylor collection, and therefore from
■\Vcstcrn India, numbered 1858, dated Sfika, 17:^4.

All these belong to the East-India House Libniiy, and repre-
sent the three Indian Presidencies respectively.

4. A copy of a" very good MS. at Bombay, presented to me
by Mr. Shaw, of the Bombay Civil Seivice.

5. An old Bcugfili MS. belonging to the Library of the East
India House, numbered 1060.

6. A very old Bengdli MS. from Professor Wilson's collection
in the Bodleian.

I have from time to lime consulted other Bengali MSS,, but have
rarely admitted readings from them, unless supported by some one of
the Ilevanagari. Thus, the vcrtcs which I have inserted at the be-

rUBFACE. XIU

ginning of the third Act arc supported throughout by my own and
the Taylor MS.^ and partially by that of the Mackenzie collection.
The following are the three Indian Scholiasts : —

1. Kitayema, whose commentary^ from the Mackenzie col-
lection at the East-India House^ is the only one in the Devia-
n&gari character. He was the son of Kfita Bhupa, minister of
Vasanta (who was himself the author of a dramatic work caUed
'* Vasanta-r&jiya ''), King of Kum&ra-giri^ a place on the frontiers
of the Nizam's dominions. He must have lived after the commence-
ment of the sixteenth century, as he quotes Hal£yudha, the author
of the ** Kavi-rfchasya " [see Wcstergaard*s preface to the " Radices
Linguae Sanskritae"]. This commentary is very corrupt; but where
it is intelligible, is of great utility in throwing light on the more
difficult passages of this play.

2. Sankara, whose commentary, from Professor Wilson's collec-
tion in the Bodleian Librai-y, is on the Beng&li recension, and
written in the Beng&li character. In many places it agrees with
the readings of the Deyan&gari recension, or at least notices them.

3. Chandra-sekhara, whose commentary, belonging to the East-
India House, is also on the Beng&li recension, and seldom does
much more than repeat the words of Sankara. If this Chandra-
sekhara is tlie same person as the father o^ Yiswa-n&tha, the author
of the " Sdhitya-darpana," he probably lived sometime in the
fifteenth century.

I have never failed to consult the three commentaiies before
deciding on the reading of my text, and have made their inter-
])retations the basis of the literal translation I have given of the
metrical part of the play.

All that is known of Kalid^sa, the author of the ^* Sakuntald,"
may be stated in a few words. He lived in UjjayinI or Oujein,
the capital of King Vikram&ditya, who flourished 56 years B.C.,
and whose reign is the starting-point of the Hindu Era called
Samvat. He was one of the nine celebrated gems of that monarch's
court, the splendour of which is a favourite theme with Hindu
writers in all languages. The other works attributed to him are
the " Vikramorvasi," and " M&lavik&gnimitra," before noticed ; the
** Megha-duta," or Cloud-messenger, a short but beautiful poem,
which has been edited by Professor Jolinson in England and

by Mr. Gildemeiatcr at llonii, and translated into English verse
by Professor Wilson ; tlie " Raghu-vansa," a heroic poem, edited
and translated into Latin by Stenzler ; the " Ritu-sanhfira,"
edited and translated by Bohlen, a short poem on the six
Seasons, each verse of which is like a medalhon, giving a com-
plete picture of some Indian scene ; the " Kumfira-sambhava," a
poem on the Birth of Skanda, the god of war, of which part
has been lost ; the rest, edited by Stenzler, and recently translated
into English verse by ftlr, Giillitlis. The " Sringfira-tilaka," " Pras-
nottava-mala, Hfisydrnava," and " Sruta-bodha," are also ascribed
to Kfilidfisa. The " Nalodaya," attributed to him, is certainly the
production of a later epoch.

I have to express my acknowledgements to ProfeEsor Johnson,
who has assisted me in revising the proof-sheets of this volume,
and has aided me by occasional suggestions. I have also to thank
Dr. Max Midler for some information connected with the Vedas,

Every credit is due to Mr. Austin, of Hertford, for the spirited
manner in which he has undertaken the printing and puhlicalion
of this and other Oriental works, and spared neither trouble nor
expense in carrying them through the press.

M. W.

.ist-India C'oLLixit;,
July. 18M.

CX)RREOTIONS AND ADDITIONS.

Togo 12, liue 1, /or ^JT?: read "^[cf

Page 21, lino 3 of tho first note, after ' distanced/ odd : ' in good qualities,
[in beauties]/

Page 31, line 8 from bottom, for opposition ' read 'apposition.'
Page 41, line 2, for W^C^^j read Tf^^^

Page 65, line G from top, carry back the one letter, from V to If

Page 89, line 4 from top, the € of Sahtntald'daTkwM has dropped in part
of the impression.

Page 91, line 14 from bottom, /or 'yenerable hermit,' read 'yenerable
parent'

Page 113, note 2. With reference to this note, compare inVikram., Act 1,
ChUrtUMd'dwuiydm pHya-ioJMm Urvaikm gn'hUwd pUdkhd-ioMa iva hha*
gavdn ioma upatihUah ta rdjar$hih,

Pago 116, line 7 from top of tho note, for anaiUuliia read aiUuUia.

Page 126, line 12 from bottom; after Baghu-yan&i, tL, 83, add : ' This is
confirmed bj Bhatti-Kivja, iv., 17, where the epithet i^nM^d-iidtoHiA is
applied to a female.

Page 179, line 18 from top, for ' Gnhhjakas,' Vmm^ 'Ghihjakas.'

Page 223, line 2 from top, in a part of the impression the last syllable of
ff oma - iai anam has dropped.

Pago 249, note 1, add : Compare Yikrom., Act 2, an^i-iwedena me hip-
ffonU *kihardtfu

Page 249, transpose the lines of the metre.

^ (That viBible form) which (was) the first creation of the Creator [•.«.,
water]; (that) which bears the oblation ofiercd-according-to-scriptural-rule
[i.e., fire] ; and (that) which (is) the offeror [i.e., the officiating priest who
offerstho obktion] ; (those) two (visible forms) which define the time [t.e,,
the Sun and Moon which cause day and night]; (that) which perpetually
pervades all space, having [conveying] the quality (sound) perceptible by the
ear [i.e., rother] ; (that) which they call the birtli-place [womb, proximate
cause] of all crcatod-things [i.e., the earth] ; (that) by which living beings
are furnished with breath [i.0., the air] ; endowed with [manifested in, known
by] these eight visible forms, may Isa [the supreme Lord] preserve you ! *
The play begms and ends with a prayer to Siva : see the last note in thii
book. After every relative pronoun some case oi pratyak$hd tanuh must he
supplied. Sriihtir Adyd : see Manu i., 8 — 10, apa eva toiorja ddau, ' (thp
creator) first created the waters.' VidhuhtUam^ i.e., veda-vidMnena agnau
kMJiiptam : Ch. Jlotri^ i.e., dVcMta-mayi tanuh : K. yajamdna-rUpd tanuh : Ch.
' the Br&hman who is qualified by initiation to offer the oblation.' Kdlam
tidhattah =» iomayam kuruiah : Ch., = trijatah : S. Hence the Sun is called
divdJtara, maker of the day ;' and the moon, nUdJiara, maker of the night'
SnUi, etc. : the Hindus reckon five elements, viz., water, fire, rothcr, earth, and
air. ^thcr [ciJlci^a] is hold to be the vehicle of sound, or of that quality
which is Uie object of perception to the car : see Manu, i., 75, Aldiasya
iobdam gunam viduh. Vydpya tthUd, i.e., ' keeps pervading.' Compare ry-
dpya ithiiam rodoA : Yikram. Sthd is joined with an indccl. part to express
continuity of action. Vuwam = prapancham : K. Sarva-hhuta-prakritih :
so reads K&tavema followed by my own MS., and supported by Manu, iz., 37,
lyatn hhdmir hhiitdndm iahcati yonir uehyate^ * this earth is called the pri-

Vene 1. The metre is SaxoDHARjC (variety orPRAK^m), in which there are twentj-
one ijrllables to the halMine ; etch liftlMine being alike.

— I .^. — I 1

II

^ II ^f»nTRT^'fi^ II ~

^r^VTT: II ^^raifiwim^'^^^VBra ii ^ir^ i ^f?- %q^f^-

nevat womb [i/onih = tiiranam : Knl.j of all crealod things ' [such aa troes,
etc. : Kul.]. The other MSS. have tarva-vl/a-pralritir. rrakritih — upd-
4iina-idranaiii : K. = tilpatli-tlk'iiiatn : Cli. = niddnaia : 8. Prapannah >=
%petah : K. The Bengali MSS. havo praiannai. Tho worshippers of Siva,
who were Panthcisls in the Bonso of believing that Siva was himself dl that
exists as well as the causo of ull that is, hclU that thcie were eight different
manifestations of their god, called Ruilras [or Itudra, Bhava, Sarva, Isana,
PaSupati, Bhfmo, Ugra, llahadeva] and that these had their types or reprn-
iontulives in tlio eight visible forms enumerated hero. So tlio Vislinu-Purdnn
OB quoted by Sankara [p. 5B, 'Witson] — Brahnid assigned to llicm their
reapeclivo stations : water, tlio sun, earth, fire, air, tuthcr, the olhciiiling llruli-
man [^iHiikilo brdhmemah'], tuid tho moon ; these are termed their visible forms
[iannFafi'].' Id the opening of MAInvik., Riva is said to uphold the universe
by means of these forma, athldbhir lantili/iir biihratah kritmam jagadapi. Seo
also Kumara-B., iv., 70, Sankara, with far-fetched suhtilty, points out how
each of thcso types of Siva is intended by tlio poet to tj'pify ovcnta and
circumstances in the life of Sakuntnl&. Thus, tja trit/itih, etc. is compared
with the sentiment in verse A^; and y« dw», etc., is supposed to bo eignillcant
of her two female fHcnds,

' Tlie opening benediction is called N&nd( because it is supposed to rejoice
the hearts of gods ami men. Dmra-dwija-nripdiiindm diirrdda-pttrdi/and nan-
danty atydm turd yatmdl tena ndndi praiirtild : h. The Si'itra-dhara was the
manager [ = tthdpitka : S.] who held and regulated tho thread of tltc drama,
or who developed the thread of llio plot. Yma nartaniya-kalhd-iittram pra-
Ihamam tiehyaU ; nanu tulra-palhanii/d ndndl titradhdriuya cha pdl/idvatarak
prartidnantaram : S. lie is otherwise, especially when not a Itniliman, called
tho Sthupaka, ho who fixes or directs tho action of the play ;' Idvydrtha-
ttkdpandl: Ch. Sthdpakah liilradhdra-iadruii-gvndkdrah : Snh.-darp., p. 137,
1. fl. Shira-dhdra-padma atra tlhdpalo 'bhiinatah tutra-iihdra-iamdnikdra-
iurdt : S. As to ndndyattU, ecu tho note in [luge 7 of this book.

* 'Lookixfg; towards tho tiring-room,' which was behind tho stage, 'looking
behind tlio scenes.' Ntpatkyam = tyatin'ituia yaraiu'iiintaritatH rarnild'

3 IH^T^^ITI 1

^ahcmadi-^ogyam naUhvarga-iiKdnam i K. = M^tAoMO-^Mdiiam rttngdd va-
hiK-iiham : Ch., 8. In a Hindu theatre, a curtain [japati pata y4,van\kd'\
Buspendcd across the stage, answered all the purposes of scenes. Behind it
there was the space or room called ntpathya, where the decorations were kept,
and where the actors attired themselves and remained in readiness before
entering the stage ; whither also they withdrew on leaving it. When an
actor was to come on hurriedly, the stage-direction is patdkihepma or apati"
kihtpetm, ' with a hurried toss of the curtain.* When he was to say some-
thing whilst hidden from the audience in this space behind the curtain, the
direction is nepatkyt ' (a voice) in the postscenium.' As to nepaihya^idhd$%am
[ = prMdihana-kriyd : 8.], it may be translated, the act of decoration,'
'making the toilet,' or perhaps, the arrangements of the tiring-room.'
Ntpaihy$ yad vidMyaU tan nepathya-^ndhdnam. S[4tavema has naipaihya.
Nepatkyam vidhd = nepatkyam rack or nepathyam hrii Compare Batn., p. 2. 1. 16.

* The interrogative pronoun and iti show that the directa oratio' is here
substituted for the 'obliqua.' Iti may be omitted, but is generally the sign of
the direct form. In the * obliqua oratio,' which the Hindus more rarely use,
the relative pronouns and particles would be used without ti^t, thus, djndpayatu
fo niyoyo anuihMyatdm,

' ' For the most part (composed of) learned [educated] men.* The audience
consisted chiefly of good judges, eoynoteenti, [ahhirupa a vidwas, pandita :
K., Ch.] So rdihtram Hdra-bMiyishthafn : Manu, viii., 22.

* * With the new drama called *'Token-^akuntala," or "^^ liing-(rccogniscd)
Sakuntala.'* * Abhijudna-iakuntald b an anomalous Tatpurusha compound
[Lagh.-kaum., 994] ; not one in which the terms are inverted, but one in
which there is uttara-pada-kpa or madhyama-pada-lopa, elision of tlio second
member.' On Uio autliority of Cliandra-sckbara, the second member to bo
supplied is $mrUd, recognized;' and ahhijndna is ' the token of recognition —

y II ^f»)TIM5I**ri*rt tl -t

^?R^ firf^rTPTTTT^^I(«'*J«HJ*i ^rf: II ^ II

sf^t II Hf^sra II Tfs^ w^ I Tiw!nT(fTtVsf ^T^ '^■wh'
1^ II ^f^i^i II TT^ f^T 1 ^*i'rn,'RT'^ m^^ ^rr4

THB^ I

the ring.' Tlie compound will lliua bo cqiiirolent to abhij»dna-imritd iakun-
tald, Sakiinlnla recognised liy the loken.' So aaia-pdrthUa, (hokingof tho
era,' is equivalent to idha-pri'ja-pdrthna, ' the king l«lovcil by iho era.'

' Theroforo lei care be applied by each to his own part or character,' let
poina bo taken by nil in Ihoir several parta.' Pratipdtram = putrt pdtrt: K.
Tat = iatmdt : K. So ticetku tlhdfus/iu avahitair bhavita^yom : Vikram,, Act 1 .

* By reason of your honour's good ouaignment of (tho parts of) Uio play
^to tho several actors), nothing will bo wanting ;' i.e., ty reason of your skill
in casting tlio chamctcra, nothing is likely to go amiss in tho acting ;' or, ' by
reason of (our) good acting nothing will be wanting to your honour ;' or, ' by
KHUon of your honour's (skill in the) management of tho play,' etc. Such are
the various interpretations of KStavema, Cliandra-sckhora, and Konkora : Iho
first seems preferable. So yah prai/ogo hhatatUhu nibaddhah : Vikram., Act 2.'
[praijogam nihandh = j>rai/offam viraeh: Schol.]

' Mfiildrlham = iatyam: S. = tatydrthatn : K,, the real truth,' 'tho tmo
Btato of tho COM.'

' I do not consider Bkill-in-thc-repreacnlation-of-playa to be good [i)crfcct]
until (it couso) tho satisfaction of tho learned (audience) ; the mind of thow

Vene 3. AbyA ur Qirui, in whioh there ire Uiirly inatinlB (■ iliort a.vllable con-
tiining one, and a lonE, two) in the tint line, mod twcnly-uven in the occund. KmIi
fool muit oonUiD Tour in«Un(<, except IboaiiUi of Ibe lecotid line, which oonuuni one;
Bod ttio liDB inu*t bo divided tj > pause at the end at Ida lliird fooL

5 I H^T^^ I «,

oven who ore very woU instructed has no confidence in iUclf/ Bdlavad »
9u»hihui Ch.

* Equal to iravanendnya-iarpandt : K. Some MSS. insert iangUdt karankyam,
' LU,f ' having pkoed over/ ' having mode the prominent subject' Hence,

adhihrUya a hiU, about,' 'concerning/ with reference to:' Pan., iv.,
3, 87.- So, in the next sentence : Assuredly let a song be sung concerning'
this very summer season, (so) suited to enjoyment, that has not long set in.'
As to nanUi seo Pan., viii., 1, 43.

* 'For now (are) the day;,, on-which-thero-are-grateful-bathings-in-tho-
water (and) on -which -sylvan -breezes -are -fragrant -from -contact- with- the-
t^mpet-flower : (now are the days) on-which-sleep-b-easily-induced-in- very-
shady-spots (and) which -are -delightful -at -their -close.' Prachhdya, etc.;
prakriMa-^hhdyd yatra tai itKdnam praehhdyam ta$min tulahhd nidrd yeshu U
iaihoktdh : K. : see p. 36, note 2 of this book. A short vowel is tlie sub-
stitute for the crude of a fem. noun, when compounded with such prepositions
as pra, ati^ etc. ; thus pragrkva from grkvd ; atimdla from mdld. See Lagh.-
kaum., 1003. Parindma == virdma = idyanidla, 'the evening:' K.

^ Loving [amorous] fair-ones make ear-rings of the Sirfsha-blossoms that-

Yene 8. Amri or QirnJi. 800 Yene S.

.www) w-w I ||-ww| |wwww|ww-|-

< II ^f»njTT!lI^'fl^ II 6

fkmA ^^ TTT 1 ^: I

are- very- gently-kisacd by boos (and) tlio points -of- whose- filftnienla-Bre- vcry-
dclicatc' According to tiankora, keiara = kinjalka, and ttio wholo compound
is EL Bidiuvrfhi, agreeing with Uriiha-kuatim&ni. There ia on alluoion to Iho
blossoms of the Sirlsha being thiia uaed in Ueghn-dutn, 67, chdrukar>%e iirltham ;
and Itaghu-VQDsa, svi., 48, CI. Compare also lanui-iijii/ia-rodhi, al the end
uf Act 1. of this play; and ]Utu-s., ii., 18, kritdvaUintaih hutumath, etc.

' 'On every side, the audience, having all the feelings of its soul fixed on Iho
melody, itiBsif formed into a pietnrc;' i.e., motionless or riveted with attention.
Aiikhita = nCiehala : K. ; rttnga applies to the audience a& well as to tlio stage.

' ' By your lercrcncQ ;' drya-miiraih is here an cijilhct of the manager ; tho
respectful plural being used. In tho VitraraorvaSf, anja-vidagdha-miirdh, rc-
spcctablo and intelligent persons,' oceura as an epithet of the audience. Miira,
mixed,' in a compound of thiH kind ha^ tho force of gcniloman.'

* Adhikrii/ntdm ~ prakal\'hriyatdm: K., t.», lot it be mado tha subject of
Dxhibilion,' * lot it bo brought prominently forward :' see p. 5, nolo 2. Soma
naA pniijoDe : compare in RatniWalf, p. 2, 1. \5, natikd prayogtnn ndtayilatryd.

Von« 4. A Ttriolyor A Mr:( called UDc^Crirl or Ofri, used in Prikrit. It oowdit*
properlj of four biU-linea, cootsininii eighteen miUaln in Uie fourth half-hne u well u
in Uie serond (mo Vorae ca). Uut in thia eiimple the line ia divided irregularly.

R Tf^PtWPffV R

R nwra^ B

' In the Hindu drama orory piece commences with a prologue, which is
preceded by the N&ndf, inyoking the farour of some deity. Bharata says,
Siitradhdrah pathen nSulim nuMifamam [^prathatnam : Ch.] iwaram dWitah^
' the Sutrodhdra may recite the N4nd{ in a tone neither high nor low.' The
stage-manager was generally a Br&hman, and therefore qualified to recite the
N&nd( in his own person. He did so, howeyer, oa a Brahman, and not in his
character of Sutrodh&ra, or manager, which he did not assume till he had con-
cluded the N&nd(. Ndndyanie Mradhdrah is therefore equivalent to fuindim
paihitwd tdiradhdro vaiati. So Chandra-sekhara, Ndndi, etaianU Mradhdro
vadati, ndfuRm pathUwd any ad vaiati Uyarthah. Hence, the word praviiya,
* entering,* is not required ; the reciter of the Kandf remaining on the stage
in the character of manager. [lit nay ma ndmfyanU idtradhdra-pravMo *pdtiah :
Ch.] If, howerer, the manager happened not to be a Br&hman, ho seems to
have had no right to the title SutradhlLra, nor to have been qualified to recite
the N4nd{, but in that case some Brdhman pronounced the blessing, and the
Sthipaka then entered as Sutradh4ra. Such, at least, seems to be the meaning of
Bharata's aphorism [ranya-piydm vidhdya ddau Mradhdrt vinirgaU iihdpakah
pravuH paiehdt iiLiradhdra-yundkritiK] though all the extant plays make the
Sutradhara first recite the benediction, and then carry on the dialogue. The
S4h.-darp., p. 137, has the following: Iddnhn piurva-rangoiya iamyak-prayo^
ydhhdvdd eka eva Mradhdrah $arvam prayqfayaU iti vyavahdrah ua iihdpakah.
The blessing is usually followed by some mention of the author of the piece,
an appeal to the favour of the audience, and a short dialogue between the
manager and one of the actors [^pir^>driu;ika']. In the present play, the actress
sings a song for the amusement of the audience ; and in every case, the con-
clusion of the prelude prepares them for the entrance of one of the dramaUs-per-
sonsB. Hence, the manager exclaims, I was forcibly carried away by the ravish-
ing melody of thy song, like king Dushyanta hero by the very fleet antelope.'

Vorw 6. ^LOKA or ANutirnjBH, oontisting of four balf-lines of eight tjUablot.

Tbe first four nxHables nnd the lut of escb Imlf-lino msy be cither long or short

II ^f^f^iT^ir^ffra II

II ^^ tt^ttV s^: II

H 7\7\\ TiftiiOT ^^Tg«Tft «ir<^m^^ tt^it t^" '^nn ii
^7t: II ^5[pi ^ '^ra^^ II ^r^^^i

^^T^ifTTJ iT^r?T^^T?iTflt^ fq^rrf^ ii ^ ii

' long-lived one!' n respectful nio<lQ of aiUrcssidg kings. Ctiandra-
sckliara quotes a vcree of liliaratn, Viidtd rajnim cha chetim cha bhatalHi
vidui/iaitih, it/uihiiuin rathinam idlo vriddhnm tdteii c/ularah.

* ' Costing (my) oyc on tho black-antGlopG and on tlico wJlh-thy-Btning-bow
I behold, SB is were, Siva visibly present chasing tho deer.' Adhi-jya,
hnving tho string 'ijyi!^'\ up ;' nt the end of the chuae tho bow would bo
*ithihi-jya : aco verso -tO. Sa-jija is used like uflhi-ji/n. Pi'niilm ia Sivn,
nrmed with bis bow or trident called Piniiku. [So tho bow of Vishnu has a.
namo Sdrnga, and that of Aijuna, Oiindka : Megh,, 48, 50.] In illuatrotion,
Kutavema refers to Ungbu-v., xi., 44, Dhanuh, yma vrisha-dwiijo cdnam atri-
jad ridrtila-lralu-mrigdnKaiirinnm. Siva, not being invited to Daksha's
celebrated horso-sacriRco, was ho indignant, tbnt with his wife he saddenly
presented himself, confounded the Bacrifice, dispersed and mutilated tlie gods,
and chasing Yujna, the lord of sacHttce,' who fled in tbo form of a fleet
deor, overtook and decapituled him. The Ydyu-l'uruna makes Siva Creole
a raauifestation of himself as a monstrous being named Vfru-bhadra, who
pursues Ynjna in Iho form of a deer : sec Vishnu-Purann, p. C5.

Von« a ^LOKA or AHtranrvaii. Set Vena G.

9 I iro^sir: II t.

^Cn: I ^rjlPT^I ^g^BTTf?^ Hfir(tf?T ifHT <P I H4<€|HHH^

■

* There he is now, graoeAillj by the bending of hiB neck casting a glance
erer and anon at the chariot which porsues him, by (the contraction of) the
hinder half (of his body) repeatedly drawing himself into the fore (part of
hia) body through fear o^ the descent of the arrow ; strewing the road with
grass half-chewed which drops firom his mouth kept open firom exhaustion.
See ! by reason of his lofty boundings he goes chiefly in the air, and little on
the ground.' PrimMah piurvik-kdyam is equivalent to prwnthta-^fitrwhkdyah,
Hi., entering the fore part of his body/ a Bahmcriki compound analogous to
iaUa-^b^iMih and kirna-vartmd. In regard to the darbha or kusa grass, see
the note to yerse 15.

' * [With surprize.] How now I the deer has become visible with diffi-.
culty [lii,, with effort] to me pursuing (him).'

' VU^(Um^f lit, fUl of trenches, excavations, or hoUows;' i.e,, 'hilly/
undulating.' The deer when running in the hollow would be visible with
difficulty.

* Separated by a longer interval' or 'distance.'

* The expressions niriipya and ndiayitwd, which occur so frequently in the
stage-directions, are undoubtedly synonymous. They may both be translated
by acting,' gesticulating,' 'exhibiting by gesticulation.' The properties
and paraphernalia of the Hindu stage were as limited as the scenery ; and
though seats, thrones, weapons, and cars were certainly introduced, yet much

Verts 7. SaxoDRARjC. {See Yens 1.)

■^ .^ ^ ... >m^ _» — I %M# ^^ >^ >^ ^a' "^ — » I ^ S^

^^'^^ ft<l*''iy.'5*l«ll

VTT^ir^ i€'iar<«i^«*J4 t^t: n ^ n

had to bo supplied liy the imaginations of the Bpoclatore, assisted by Uio
gcsti dilations of tho actors. Thus, though the car of Dushjonta might havo
been rcprcsontod on the stage, the horses would be left to tho imagination,
and tho speed of the chariot would only bo indicated by tlie gesticulations of
the charioteer. In a subsetjucnt part of this Act, Sakuntald is pursued by
a hoc, which, by her gestures, eho tries to beat ofTi but wo ore not to suppose
that an artificial bee, susponded by an invisible wiro, was brought upon tho
stage, as might be attempted in a modem theatre.

' Tho reins being loosed, these chnriot-horseB nm rUong as if with im-
patience of the speed of the deer [>.«., impatient or emulous of its speed],
having tho fore-part of their bodies well strotcliod out, having the chowrie
which forms their crosts motionless, liaving tho upper [piirt of their]
ears depressed [or bent backworda], not to bo overtaken even by tho
dust raised by themselves.' — Tho chdmari or chowrie was formed of tho
white bushy tail of the Yak or Bos grunniens, and was used for whisking
off flies ; also as an emblom of princely rank. It was placed as an ornament
betwocn tlio ears of horses, like the plume of tho war-horse of chivalry.
The velocity of the chariot caused it to lose its play and appear fixed in one
direction, like a flag borne rapidly against the wind. A Bimilar idea oixuts
in tho commencement of tho Vikramorvasi, ehiCriiraaMa-FtniieAalam hat/a-
Urati ehdnmram. There ia some difficulty in nibhritoriUhwa-kamdh. Tho
commentators explain nihhrita by ntirhala, motionless.' This meaning is
not supported by the dictionary, nor by any passage with which I am
acquainted. The most usual Bonso otntihrita is 'secret,' 'modest,' 'humble,'
low ' [Oct. Gov. ii., 11; ii., 21. Hitop. pasttm.'] Hence may easily flow tho
acceptation dopreaied,' bent down.' The ears of a horse while running at full
speed are not exactly erect, but rather bent backwards so oa to present the

TeneS. Vaiahtatii.aki( (» nriety of thoSAESAitl orSAaiARf) cootaiaing rourtean
srlUbln to the bslMine, mcli halMiao being aliko.

11 R ttirV sir: R U

loQst itmBtanoo to iho wind. This interpretation is confirmed by the reading
of the Bengali KS8., ehjfuta-karnO'hhati^a, 'having the flaedd part of the
ear lowered ;* but if the sense nuehala be insLsted on, tranaUte — having the
oars immoyably erect'

* 'Truly, the horses are [or appear as if] outstripping the horses of the
Sun, and the horses of Indra,' i.e., the speed of the chariot seems like that
of the Wind and the Sun ; for Indra, as god of the firmament presides over
the forty-nine maruU or winds. Suoh seems to be the sense of the passage.
HmrUo is taken by the commentators to be the genitive case of hartt^ ' the sun,'
and karin as the aoc. case plural of hart, ' a horse.' But the eha after kmin
indicates that both harUo and harin are aoc. cases after (UUffa, The inter-
pretation I have given rests on the authority of the Big-veda, wliere we
find hari in the dual, and harayah and haribMh in the plural [I. 16, 1 ;
101, 10 ; 16, 4; 62, 8] for 'the horses of Indra;' and hariUh in the plural
for 'the seven horses of Surya or the Sun' [I. 50, 8; 116, 4]. In the
Nimkta [i. 16] the different vehicles of the gods are given, and among
them hari Indratyay hariiah ddityoiya. Hence Indra is called hari-haya or
hari-vdhtma [Yikramorva^, Act 8], or in the Rig-veda, Aofi-y^Vwui; and
the Sun is called haridanoa. One of the names of the Sun is iopidhca
'having seven horses.' The Beng&U MSS. read katham aiUya harmam
harayo, etc., but the hariio harMeha is supported by all the Devan&gaH MSS.,
and by a parallel passage in the beginning of the Yikramorva&f, anena
ratha-v^ma vanuUeyam apt dtdday&yam.

' That which in my sight (appeared) minute suddenly attains magnitude;

Ycne 9, SixRARivf (a Tuieljr or the AtyashtO oonUining wTenieeo ijrllables to Um
btlf-Une, osch halMino being slike.

/ f

\^ II ■^Pnrnrsi^'fref ii 12

^C^: 1 ^T^ ^rnrnwp! 11 t^ n^^iwui *ii<i«ild 11

^q^nft»rr<iai.)^i^i J ti*< * ^jrtsgiq^^rT^gT^^^: 1
^pr: imr^n^T^^twg 11 ^irgTrsr 1 tt^ ^^^ ^^Ji^i^f^i:

xvsn II H^^^ II ^1 f% HTgpfit ^rfgii: 1
^?r: I TTOT II Tf^ ^ ^ni^f?! 11

II ?T?i: Tif%TiarrwrrffT^t^^^rri^: 11
^'911^: n u^H.'^^n^ II TT^T, I ^tr^fw?^ ^v t ^"w^uV
^ M*rf'«i: I

that wliich was divided in half bccomea as if united ; that also which is by
nature [really] crooked (appoore) evon-lined [straight] to my ej-ea. NotLing
(aecma) at a difitanco &Dm ma nor at my aide oven for a moment, by reason
of the velocity of tha chariot.' Tliia is a method of describing great
velocity of motion, which may bo well appreciated by any one, in tlieae days,
who may have token notice of the effect produced upon adjacent objects by
an eipress railway speed of a mile a minute. A building which ua seen
ia the distance has several divisions, seems (o combine into one solid
whole when we ore suddenly brought to look at it from another point of
view, its separate parts being hidden behind each other. Again, an object
which has in realil.y a crooked or irregular outline when close to one's side,
will assume more evenness and rc^arity of shape when we have left it
nt a distance.

' With himself as the third,' or with himself making the third,' i.#.,
himself luid tvro others. This is a romarkahlo compound not unusual in
Sanskrit. Compare Pdndavd mdlri-ihashfdh, ' the I'linihivas with their
mother as the sixth,' t'.«., fivo persons, or six counting Uieir nioUicr. [Kid.
i. 1, Bopp.] Again, chhdyd-dipiiiyo A'alah, Nala made two by his sliodow,'
umbra-gominatuB ' [Nala, liopp, ch. v., 20.] Also, adhltt chalHra v»ddn
dkhgdna-panehamdn, he reads the four Todos with the fikhy&nus as a fifth'
[Nala, y\., 9], A very similar idiom prevails in Qrcek, avTO<; being used
alter ordinal numbers to show that one person in conjunction with somo
others, whose number is less by ono than Ilia number mentioned, has

n I t»^rV sir: I \5^

done something : thus, irifiirro^ ovr^, himself with four othets.'
[ThocjdideSy I. zlvi.] The rplrov ^furdKavrop ' two talents and a half/
and IffiofAov ^furdkamov ' six talents and a half' of Herodotos [I. 15, 50]
afford a fUrther illustration of this idiom. •'

* 'Not indeed, not indeed must this arrow (of thine) be allowed to
doecond upon this tender body of the deer, like fire upon a heap of
flowers. Where, forsooth, on the one hand [ekd], is the very frail existence
of fawns ? and where, on the other, are thy sharp-faUing adamantine shafts ?'
•'.«., Where is the suitability or congruity between the one and the other ?
What has one got to do with the other ? How great a contrast or differenoe
is there between the one and the other ! Let not your shafts waste their
strength upon an object so frail aud tender, but let them be directed
towards a mark more fitted to prove their adamantine qualities. This
repetition of hwa to express great contrast or unsuitability between two
things is very remarkable. It is used by K41id4sa again at the end of
the second Act of this play, hipa va^am, etc.; also in the fifth yerso
of the Megha-duta, thus, — 'Where is a cloud which is a collection of
vapour, fire, water, and wind ? and where the meaning of messages to be
received by intelligent mortals?* i.e., Why deliver a message intended for
intelligent human beings to a doud ? What possible connection can there
be between objects whose nature is so different ? — A very good example of
this use of hwm also occurs in the second line of the Baghu-van^
* Where is the race sprung from the sun ? and where my scanty powers of
mind ? (In attempting the history of this race) I am foolishly about to cross
the trackless ocean in a small boat' This idiom b imitated in Telugu [see
Morris' Selections, Story 39] : 'Where is the lake M&nasa? and where art
thou ? ' i,e., What hast thou to do with the lake Manasa ? What connection

Y«ne 10. ICiLiKf or liJbfiNf (a Tarie^ of An-SAKKAaf or An-^A&KAaO containing
filtoen qrllablef to (he bilMine, each balf-Une being alike.

\» II Tif^T'ni^r'fm II 1**

Trr^^nrr^i ^: irif f ir^si^^i'iT'if^ ii i,\ ii
TT31T I TT^ -RfN^Ji: II Tf^ v^in ^f?i II

can there possibly be between you ? — Tlie miijority of MSS. read ptukpa-rdiau :
I cannot agree in preferrmg liila^rdiav, for the very reason tliat colt«n ia
more suaceptible of fire than flowers, and there would be less of incoDgruity
in throwing fire upon the former thoa Upon the latter.

' ' Theroforo replace (in the quiver) your well-aimed [/i'(., well fitted to
the bowj, arrow. Your weapon is for the deliveronco of the dietressod, not
to inflict a wound on the innocent.' SandM is properly to unil« or fix an
arrow to a bow,' honco to take aim' [Draup.hur., 149]; and tandhditam,
the act of taking aim.' Prahartum is hero used where praharanat/a might bo
expected, but the infinitive is interchangciiblo with the dative, and gonendlj
haa the force of that case.

* This is worthy of your honour, who art the light of the raco of
Puni,' !.#., an illustrious descendant of Puni. Comporo in the beginning
of the Vikramorvasf, tadriiam idam lama-vaaia-tamhhai-nu/a. Tn English we
have the same idiom, 'this is just like [i.e., worthy of] one bom in the
Lunar race,' The two groat lines or dynastica of kings according to Hindd
mythology were the Solar and the I,unar. The Solar begins with Ikshw&ku
the son of Vaivaawata, the son of Vivaswat, or the Sun, and is ctirriod
on tlirough Kukutatha, DiUpa, llaghu, Aja, and BaiWatha, to his son
tlio great Bima-chnitdra, licro of the ItamSyana. Undi^r the Lunar
coroo INiru and Ihuihyanta, and some of the most celebrated hcroca and
demi'gods, as — 1. Soma; 3. his eon, Sudha ; 3. his son, Pun'iravaai 4.
his son, Ayus ; 5. his son, Nahusha ; 6. hia eon, Yayiti ; 7. his sons, Puru
and Yadu. From Puni were descended Tansu, Aniln, Dushyanta and
Bhurata. From his brotlicr Yadu came Satwota, Sura, Vasudeva, and his Rona
Balarims and Krishna. From Bharuta the son of Dushyanta and descendant
of Puni, came after a time Ajamfdha, Samvarana, Kuru, Sfintanu, fihtshma,
and Krisbnadwoipiyana or VyAaa. Tho latter was the father of Dhrita-

Tona II. Sloka or Ahubiitubh. fBae Tuno 5.]

dlshira and P&ndu. The quarrelB of the hundred sons of DhritahMhtra
with their oousinB the five sons of P&ndu (all of them being thus desoended
from Kum and Puru). form the subject of the Mahibhirata, the g;reat
poem Baid to have been written by the father of P&ndu and reoitod to hia
great-great-grandflon Janamejaya. These two separate lines were, however,
oecasianally intermixed by marriage, and a cross occurs at the very
beginning, by the marriage of 114, daughter of Yaiyaswata, with Budha.
Paraliu-riona, as a Br&hman, belonged to neither dynasty, but was connected
with the Solar on his mother's side : he is said to haye destroyed the wholo
Kshatriya race (see the note to verse 22).

^ A chahravarti, an universal emperor, a monarch reigning over a
ehakra, or country reaching from sea to sea. According to the Yishnu-
Pnrina, a ehakravarti is one in whose hand the chahra, or discus of Vishnu,
is delineated. There have been twelve of these emperors, commencing
with Bharata, the son of Dushyanta.

' This is the usual exclamation which serves to ratify any auspicious
prayer or prophecy uttered by a Br&hman. Brdhmana-^HKhoi may be
supplied ; ' the word of a Brdhman is accepted.' See the same phrase in
the YikramorvaSf, Act 2.

* Compare Baghu-vania, xiv., 70 ; i. 49.

^ ' If it be not (the cause of) the neglect of any other duty,' or ' if it does
not interfere with the discharge of any other duty.'

Yens IS. Sloka or AirutBTUBB. {8o9 VerM 6.)

' ^^ II ^f^niT'nr^'fw ii is

TT^rft f%^ ^j^ ^ T^f^ ^Hff*u)i^-' x^ II \^ II

fs!^ f w^^^tot: Tif?r^ imf^g wtii(?t^ »m: i

^rftsrf?T I

^■^pre: I HT>*^m*i^*TT^fT^ii jfH «fii*«V f»i»*i^: i

' Beholding Uio pleaaing rites of tho hcrmitn, all tho hindmnccs to whidi
OTO wnrdod off (by you), you will tliink to youracif, how much this nnn of
miiiQ, marked with the scar of tho how-Btring, defonda ! ' Tapc-dhaua ' a
devotee,' or one rich in devotion. A parallel pelage occure in Itoghu-vanso,
zviii., 47, the earth was preserved by his ami, though without Uio mark of
tlio scar formed by tho bow-string' fahaddha-maun\-kinit-ldnehhanF>mJ. The
ancient Hindt'is estrocled from tho loaves of the M>'irvi plant (Alctris) very
tough, elastic threads, witli which they made their bow-strings [niaurrt], and
which for that reason, were ordained by Monu to form the girdle or ione of
tho military or Kshatriya doss. Uanii, II., 42.

' Soma-tMha ia a place of pilgrimage in tho West of India, on the coast
of Ouzerat, near the temple of Somanilth. It is xJao called PrabhAsa. The
fiible is that Soma, or ttio Moon, was hero cured of tlie consumption brought
upon him by tho imprecation of Buksha, his father-in-law [Hah^bhirata,
vol. iii., p. 249* Vishnu Purvno, p. 561.} A t\rtha is a place of pil-
grimago, generally fixed on the bank of some sacred stream, especially the
Qonges ; or in tlie vicinity of some holy spring. Tlio word is derived from
tri, to cross,' or pass over,' implying that the stream has to bo passed
tlirougli, cither for ttic washing away of sin, or for extrication from some
difficulty or adverse destiny. Thousands of devotees still fioek to the most
celebrated UrUidi, Benarea, Horidwir, etc.

TuM IS. 'AstJ or QkTHL fSfYatmi.)

' The sexiflo of 6hhoga which is required here, has not been fixed in the
diotionarj. The oommentators explain it by viitdra, extension/ breadth/
'amplitude.' One of them [Eldtavema] gives an additional synonymy
paripiurnatd, 'fulness/ 'completion/ 'satiety.' Sankara, in explaining the
word parmdKa in the sense of ' circumference/ gives dbho^a as a synonym.
Ahhoga occurs in the M^ha-duta [verse 90] in the compound ganddhhoga
which is explained by kapoh-mandalam, 'the orb or circumference of the
oheek/ and by ganda-Bthalam, the region or neighbourhood of the
cheek'. In Wilson's Dictionary standbhoga occurs, and is said to mean
a man with a round or fuU breast' In Sankara's Commentary this
very compound is used for 'ildness or roundness of breast' Doubtless,
the first meaning of dbhoga is ' enjoyment,' or ^adhikaransj ' the place or
seat of enjoyment;' thence it passes into the sense 'fUlness/ thence
into 'roundness,' circumference/ and thence into circuit,' surrounding
district,' ' region,' etc. Hence, it is clear that dbhoga must here mean ' the
land stretching out in the neighbourhood of the sacred grove,' ' the district,
grounds, or region surrounding it,' the domain or demesne.' Translate,
'Even without being told, it may be known indeed that this is tho circuit
[domain] of the sacred grove / or that here (begins) the expanse [area]
of the sacred grove / or ' that those are the grounds of the sacred
grove.'

* 'For here are the (grains of) wild-rice beneath the trees, fiedlen from the
mouths [openings] of the hollow-trunks \_hotara] filled with parrots ; in other
places the polished stones (used) for bruising the fruit of the Ingudi are
plainly observed; the fawns too with undeviating step [t.^., not starting

nVTTTvnTTqrg ^■'3i^f!ff^Tfii^r=^^iTfip=TT: il \8 n
"^if^^ I «ft'* i i*ff tfv: M^-i-^yS: nin^-it vVfTwr

•iam*M •^frwfim^ *< •<»<-<*' -^rf^ ii t.^ii

aside] from having acquired confluence, bear the sound (of the Toice) ; and
the patha of tho reservoira aro marked with linea by the drippings from the
ends of the bark -cloth eg.' Miikha may be used for tho moutli or opening of
anything, as tlie hollow of a tree. Oarhha, as tho Inst member of a conipoiind,
often denotes filled with,' na ehxtrna-garhhd niidih, a tube filled with powder'
Tho Inffiidi, commonly culled Inffua or Jiyaputa, is a tree from the fruit
of which necklaces were made of a supposed prolific cfflcacy ; whence the
bolanical nnme Nagelia piilran-jiva orjira-jtulraka [Tloi.] Tn the ISaghu-Tansa
(xiv., 81) there is an allusion to tho fruit being used by hermits to supply
oil for lampB, and in Act 2. to its furnishing thom with ointment. ITio
synonym for the tree in tho Amara-koaha is tdpata-taru, the nuchorito's tree.'
Sankara calls it vmni-pidapa. Ahkinna-gati may also be tnnialafcd 'not running
away,' literally, 'not going apart or in a different direction.' KAtavctnn
explains it by atthata-gati, not interrupted in their walk.' This meaning
at least is suggested by ahhinna-iirara, 'one who docs not hesitate in
speaking.' The sense of the last line is settled by a passage at the end of
this act, whoro tho dust is described as falling on tho bark dresses, moist with
water, hung up (to dry) on tho branches of trees {yilapa-viihahta-jaidrdra-
valkaUihu], In carrying these dresses frem tho reservoir to the trees, a line
■would be formed by the drippings (Vom tho comers. [ii'iAd = ahehala flchol.]
' The trees have their rooU washed by tho waters of canals, tremulona

Vena 14. SiRDtii-AViiiilDiTA (»ri«l7 of AriDHNtri) ounUiriinK uincUien lylUbles to
Um balMine, wch btlf-lina beioK slike.

. I II

Tbtm 15. MANDiaaXNTit (varietj of ArrAiup)
ths htlMias, moIi bdr-Utie being klika. Tbii U the m

19 I trrVst: I \«.

T^ TT^ II ^Wft^ II ^CT I f^^?I^^W H^ll^lPl *IM^fl*ll(i|

in the wind; the tint of (those trees which are) bright with freeh-sprottts ib
diTersified [partially obecored] by the rimng of the idioke of the clarified
butter (burnt in oblations) ; and in firont, these young fawns, free from timidity,
leisurely graze on the lawn of the garden, where the stalks of cior&^grass
have been mown.' The Commentators explain hhmna, by anyathd-hhintaf
altered,' ' made different ;' but it may also mean ' broken,' ' interrupted,'
'partially obscured.' Arvdk = agratat 'in frx>nt,' 'near.' Darhha is another
name for huka or sacrificial grass fPoa eynosuraideij. This was the sacred
plant or holy grass among the Hindus, as was verbena among the Bomans. In
preparing the ground for a sacrifice it was necessary to strew it with the
blades of this grass. The officiating Br4hmans were purified by sitting on
it, and by rubbing it between their hands. Its sanctifying qualities were
Tory various,* see ManU, ii., 43, 75, 182; iii., 208, 223, 255, 256; iv., 36;
v., 115; zi., 149 ; and Vishnu Purona, p. 106. The leaves of this gross are
very long, with tapering points of which the extreme acnteness is proverbial
among the Hindus; whence the expression hudgra-huddhi [Raghu-vania,
v., 4] 'a person whose intellects are as sharp as the point of a kusa-leaf.'
Sir W. Jones quotes a passage from the Atliorva-voda, in whidi this gross is
addressed as a god. ' Thee, Darbha I the learned proclaim a divinity, not
subject to age or death ; thee they call the armour of Indra, the preserver of
regions, the destroyer of enemies,' etc. vol. v., p. 79. According to the
Commentators this verse and the last afford an example of the anumdtidUm'
kdra, or figure called Inference.'

' Compare Manu, viii., 2.

* Literally, ' let the horses be mode wot-bookod,' t.^., let them be watered

.V II '^ifiniT'in^fra I) 80

■^•. I ?mT II Tf^ f^^fT^: II

TTtT II ^RlftWJNtflt*! '^ II TT'T^ "^■ra^ITT'C I TT^TT^
TlfT3ITt*T II irf^TB f^xf ^'^^f , It

Trarar wfwFi^rT^ ^kiR' »T^f^ ^^4 ii \^ ii

Sin^ I w t?t: ^^ I

TT^TT II ^ iTWT II ^ I ^IwT ^snsnrtrvnr^^iTWTR t^
^^ I ^TR^ T^ i^rrffl II 'ifTTB'^N^w ^ n ^ I T^aiM^

^ifii^TTT TT^rfir^^^ II f^'^'^ II ^ixV Tf^^cT^^ret t^ i

and refreBhed. Let their fatigue be removed by giving tliem water and by
rubbing their baclcs. [Sankara.]

' Acting on omon,' or acting es if he obeorvcd an omen,' literally, mani-
festing a sign.' Nimittam is any omen or sign, such as tho tlirobbing of
Ibo arm or eyelid. If this was felt on the right side it was a good omen in
men ; if on the ]eft, a had omen. The reverse was true of women.

' 'This hermitage is troniiuil, [i,^., a peaceful spot, undistuibcd bypottion
or omotion] and yet my arm throbs ; whence can there bo any result of this
in such a place ? But yot tlio gates of destiny aro everywhere.' A
quivering sensation in tho right orm was supposed to prognosticate union
with a boaulifiil woman. See Raghu-ransa, xii., 90. Bhatti, i., 27.
VikraraorvafK. Act 2.

* To the right of the grove of trees.' Bakihinena governs the ace. CSM
u well as tlie genitive. Sec PAnini, ii., 3, 31 ; and v., 3, 35.

* With watering-i>ots (of a size) proportioned to their strength,' or with
wftteting-pota auited (o their aixe,' ■'.«., not too large for a woman to cony.

Vena la. Abt.1 or OiTiiX. fSetVtmi.)

^ ' If thiB (beaatiftil) figure of people living in a hermitage is nurely met
with [or difficult to be found] in the inner apartments of palaces [t.^., in
harams], then indeed the shrubs of the garden are distanced [left behind,
surpassed] by the (wild) shrubs of the forest' Sir W. Jones translates, ' the
garden-flowers must make room for the blossoms of the forest^ which
excel them in colour and fingrance/ The Suddhdnia is the tmiiihpura or
inner suite of apartments, appropriated to women ;' called also the wMHroiha
or 'private quarter/ shut out from the rest of the house and strictly
guarded. Bjanraim is the equivalent Arabic word.

' 'Occupied in the manner described.' An elegant Bahuvrfhi compound*

' MdUkd or maUikd is a kind of double jasmine with large flowers, some-
times called Arabian jasmine' fJatminum namhaej; from its delicious
perfrune, and abundant nectar, much frequented by bees. See Ba^u-
vania, xvi., 47.

* AUvdla, the basin for water round the root of a tree.' [Baghu-^ania,
L, 51.] See also Yikramorva&{, end of Act 2 [taror miUdkvdkm,'] •

Yene 17. AatX or QinL {800 Yens S.)

I w-w I WW- II WW- I WW- I w-w I WW- I

|, w|w, U ^- l-w-l w |ww-|

n^^wT I r^j ^'p^T! I 'I *^«i ?tttI«!^^ vwi I ^rfrir
u^^nr I TWT ^iMti I T *^ timPi^i T^ I nflB

^ iiYTi:f«rftTYfw ttS^ ii tH? ?^S^*^ f^^q«if7t ii

^ «^<r^^sft H^ II T^ ■?gi^»i PtVytlffT II

m*flwdi ^^,^ft^ ^^f?f II t^ H
*ftf^ II

' 'Truly liii rereiwioo KaSynpa ia (a man) of little discriminalion,
inasmuch as he appoints her to the duties [maimer of life] of the her-
mitage [«',«., iiQpoBCa upon her a hermitago-life ; a mode of life such u
u usual in a hermitage].' The sage Kanwa is here called u deeccndont of
E^yapa.' As a sage and Lt^limuD he might especially claim litis ctitehrated
personnge as his progcuitor; but KaSyapa, who was the son of Marlehi [who
was the son of lirahmli, and one of tlte seven PrajfijMitiB] was a progenitor
on rather a mognificont scale, as ho is considered to have bc«n the father of
the gods, demons, man, fish, reptiles, and allaiiimiib, by Adili, and twelve oth^
daughters of Dalisha. lie is 8up]>osed by some to be a personification of the
race who took refuge in the central Asiatic chain, in which traces of hit
name may be found, as Eoh-kos (or Caucasus), the Caspian, Caahmir, etc.
[Wilson's Hindi! Theatre, vol, ii., p. 12.]

' Tho Bngo who eipetta to make this artlessly -charming form capable of
(enduring) penance, certainly att«mpte to cut a branch of the bard iomf
wood with the edge of the blue lotus-leaf.' Atydf'it-manoharam that vhicli

Varw 18. Viin>*>tiiavii.a (*tri«t]' of jAOAtf) oonUining twelvs arlUblei to the
balf-Une, «aoh halMiag b«ing ■like.

ijT ^fn^jflii^^wrT: 3^if5t ^i '^hit

captivates without art or ornament,' naturally beautiM.' For an account
of the different orders of BaBhia or sages, see the word saint' in the
Knglish and Sanskrit Dictionary. The iami tree is a kind of acacia faeaeia
mmajf the wood of which is very hard, and supposed hy the Hindus to
contain fire. \Sam\ ahhyantara-lSna^vakA^ Baghu-yan^ iii., 9. See also
Manu, yiii.y 247.] The Hindus employ it to kindle their sacred fire hy
ruhhing two dried pieces together. The legend is that Pururaras generated
primeval fire, hy rubbing together two branches of the Samf and Aswattha
tree. [Wilson's Hind6 Theatre, p. 190.]

' 'This blooming [or youthM] body of hers, by (reason of) the bark dress
fiwtened with delicate knots upon her shoulder (and) covering the orbs of
her two breasts, does not exhibit (the fulness of) its own charms, like a
flower enveloped by a caljrx of brown leaves.' The first meaning of jwiA,

Yene 19. MiLnrf wr ILbnNf (Tsrielj of An-^ASKAaf.) 8— Yene 10.

T ^Blf^ I ^: I

HTft^lTR^^B^fl:^' 315^ lift ^15

like hiri, is to nourisli, or be nouriBhed.' Thence, like bhri, it passes
into the kiibo of maintain,' support,' bear;' and thence into that of
' posscas,' ' enjoy,' exhibit,' ' make to appear.' In tlieao laat Bcnacs it may
be used actively, though in the 4th conjugation. [See ilanu, ix., 37, Rima-
yana, ii., 84, 10. Raghu-VEUiBa, xvi., SB. Molidbhurato, vol. ii., p. IBC, 2607.]
It is curiouB that onr English word exhibilioA may have the eenee of
maintenance '(Cf. Latin txhiieo). Two Bombay USS. read ncdn ahhikht/Am
instead of ticim tut ioihim : the meaning would then be maintains its
own beauty' [obhihyd ia so used, Roghu-Tanaa, i., 46]; and this rending
would bo more consiatent with what follows, but by the next word atlutvA,
u tho Commontatora obeoirfi, taoklam iiMpali, ho oorrocta hia prcvioun
remark.

' ' Or rather, granted that tho bark-dross be ill auitcd to ber figure, yet
it docs not not [i.>., it really doca] poascsa tlie charm of an embclliahment;'
or leaa literally, ' it really doea act as an embellishment to set off the beauty
of hor person.' Tliia is not the only instance to bo found in KAlidisa of
two negatives employed to strengthen on nfflrmative. See llegha-duta, 106.

' ' Tlie lotuB, though intertwined [or overspread] with the ^vaht ia
charming; the B[>cck, though dark, bcigbtena [lit., extends] the beauty of
the moon ; this groceftil one oven with her bark-dress is more lovely ; for
what ia not an embellishment of aweet forms? [i.e., everything serves aa «n
ornament to heighten tho beauty of o figure which ia miturally beautiful.']
Sarati-jam, lit., that which is bom in a poo],' a namo applicable to any
aquatic plant, but capocially to tlie dilforcnt kinds of lotua f Ntlumbium or
IfymphaaJ. This beautiAil plant — the varieties of which, blue, white, and
red, are numeroua, bean some resemblance to our water-lily. It ia ■•

Ttm M. Hiunf w Ulwwi Inntij of Ati-s'a> ■**!.) Stt Verte ID.

^ Vf

favoiiriie a subject of allusion and comparifion with tho Hindu poets, as the
roee with the Persian. It is often figuratively used to express beauty, as
'lotos-face/ or the 'lotus of the face/ 'lotus-hands/ 'lotus-feet' [Gft. Gov.
paaim]. It is also used by women as an ornament [Act 3. of this play], and
as a cooling remedy [Ratn&valf, Act 2.] The Saivala (Yallisneria) is an
aquatic plant which spreads itself over ponds, and interweaves itself with
the lotus. The interlacing of its stalks is compared in the Sringira-tilaka
(verse i.) to braided hair {dhammitta). See Sir W. Jones* Works, vol. iv.,
p. 113. The spots on Che moon were thought to resemble those on an
antelope, and hence one of the moon's names, harina-kalanka * deer-spotted.'

The following verse, which is found in the Bcng41{ MSS. immediately
after verse 20, and has been adopted by the Calcutta edition, is omitted in
all the Devan&gaH MSS., and in the commentaries of Sankara and Kiltavcma.
It is probably spurious, as it repeats the same sentiment with much harsh-
ness and some obscurity of expression : —

'The bark-dress though rough, is beautiful on this fawn-eyed one. It
does not in one's mind cause the slightest impairment of her beauty [or, of
my liking for her] ; just as its own rough tissue of stalks on the lotus-bed
whose lotuses have expanded, so as slightly to release the neck-of-the-flower'
[t.tf., the pedicle, or that part of the stalk immediately under the flower].

' ' This Ke^ara-tree, with its fingers of young shoots set in motion by the
wind bids me hasten as it were (towards it). I will just go and pay my

■ ^^ II TifiniT'nr^frer ii ~''

ifmft'a*: Trf?i>TTfn i

reapects to it.' TIiq Kcsara-trcc [Mimiisopi fUngi] is the same aa tlic EaLula
or Yakiilu, frequent mention of which ie made in boiuo of the Pur&nas, ami in
the Ratn&voK [Act 3.] . It benra a fitrong-smelling flower, which, according
to Sir Vi'. JoDCB, IB even pinccd among the flowers of the Hindu paradise.
The tree is very ornnmenlul in pleaaure-gronndB. Samhhii in the caoa.
generally meana to honour, or pay one's tespecta to another in person.'
KotioQ towards the ohjoct setma usually, though not always, implied. Thus,
tamlfiaraijamorijm'thint, VikramorvnsI, Act 1 . And Bnghu-vanan, v., 2. ; x., 56.
' Possessed of a creeper.' This uso of *a-naiha is noticeable. Tlie literal
meaning of tho oppression is, having a lord or ranster,' and in this acnso it ja
Qsed towards the end of this Act, whore tho devotees oro said to be la-ndlhdk

I posscsaed of a guardian ' in Diishyanla. A compound verb la-ndtMkrt, to
cause to bo possessed of a mantcr ' is also used in the 2nd. Act of this pla^,

I and in tho Ilitopadcsa [line 797]. But in tho present passjige, la-ndtha ig
simply equirak'nt to laliila, dwitiya, yukta, accompanied,' joined,' fiir-
nishcd with.' The transition of the word into such an acceptation may be
easily understood by referring to a passage in the Gtli. Act of this play, and
to parallel one in the 2nd. Act of tho Vikramorrn^f, whore tho same
expression is applied to an arbour fmitndapaj which is said to be mani-iUd-
patta-ianAlha, having a slab of marble as its master,' i'.*., in which the
most prominent and striking object is a marble scati' or in plain words, on
arbour furnished with a marble seat,' It is used again similarly in the
2nd. Act of this piny, where tho aurfaco of a atone seat (iild-ialam) is said to
be ntdna-taniilAam, l^mislicd with a canopy' by the eliado of a tree. It

I occurs twice again in the 4tli. Ad of the ViknmiorvaSi, where tho King U
■aid to be Zalthmi-iandlha, ' possessed of Fortune ;' and the hair of Urvu(

I la sud to be tutuma-tandl/ui, decked with flowers :' and once in the 5th. Act*
where the youth Ayns ia said tn he tattdlha with reference to dhamir-ptda. See

vf^^ I ^WT ir^'w^ I T^ 45i€in<fl%j: 4i^«i<hi frit
ffdfii4j^€ii ^^^qV'^fff ^c|iii(^4i I ipft f%w?TTf% I

also Mdlatf-mddh., p. 58, L 2, Megha-duta, verse 97, Malayikdgn., p. 5, 1. 9.

^ Honce most txuly art thou (named) Priyamvada, ' (i.^., Kindly-speaking).
The name is made up of two words — ^riyam, ' what is agreeable/ and vada,
* one who speaks.' . Ch^zy compares the Greek fuXUfiOorffo^,

' 'Though agreeable (Hill it is) tlie truth (that) rriyumvadd suys to
Uakuntald. Truly her under lip has the colour of a young bud, her two
arms resemble flexible stalks. Attractive youth like the blossom pervades
her limbs.' Sannaddham = tarwUc vydpakam, Schol.

' Here is the young Mdlikd [a kind of double jasmine, see page 21,
note 3] named by you the Light of the Grove, the self-elected wife of the
Sahakdra.' The Sahakdra is a fragrant sort of Mango-tree. Its imion with
other plants seems a favourite idea with Kdliddsa ; for in the Haghu-vansa
allusion is mode to its marriage with the Phalini or Priyangu [viii., GO].
It is said to be a great favourite with the bees [Ilaghu-van^ vi., 69]. In
the Katndvalf, p. 11, 1. 7, it has the epithet mandaldyamdnaf 'forming a
cirde.' Swayamvara-vadMi a wife by self-election.' The Swayamvara or
'selection for one's self,' {ttoayam 'by one's self,' vara 'choice') was a form
of marriage in which a princess made a free public choice of a husbond from
a number of assembled suitors. lu vtry early times, the princesses of India
seem to have enjoyed this singular privilege. It is not mentioned amongst
the forms of marriage in Manu, iii., 21, etc. ; but the provision which is

Vene 21. AarX or OirnL (8m Verse 2.)

aj^*Ti*fli I fT^TTjTTiiift ^wfT^ifi? ti?r?rra^^yftj Hwt *i

^ II ^^T I T'^'J^ItT^ ^^ TJHIt ^TT'TT^^rn^'JI^ ^T'^TT
^ II If^TT I 7:TT^5t^^reT flrre S^ WTtTRT^lfil^'rei ^rfq^T^:

^m l^-^TTT II xTn qv!l^1 frisffl II
^W. V^VTX' II VfH ^W^ frVSi^ II

made in Mann, ix., 90, proves thut a aimilar ciiBtom prevailed ut thnt i>enod.
When mnrriugcablo, she Ja tlici'o told to wuit for Ihrco yeore; and aflcr that
time, if slie fuil to obtain a miilable buHbund, nhe is to ebooBo fur herself;
[lamdna-jdti-ffHnam varam iwai/am vrtnilii. Schol,] She is then called ncayam-
tard. In the Mah&bbirola we have a beautiful account of the Swat/amram
of Damayantf (who chooses Nnla), und of EraupadI (who nhooaes Arjuna,
p. 52); and in the Raghii-vnnna, chap, vi., of the Sicayanirara of Indumatf,
■isler of Klioja, king of Vidarblia (who choosca Ajn, tlio Bon of lUgliu). See
also Nolodaja, i., 30. liven the goddess I.uksliml ia aaid to have eserciscd
thia privilege. See the allusion to the Laiihml-iwai/amvara at the beginning
of tlie 3rd. Act of the VikramorvaSt.

' At a charming season, indeed, has the union between this pair, the
(MiUkA or jusmino) creeper and the (SuhnkAra) tree, taken place. Tlio Light
of the GroTo (has) youtlifulneas by (itti) fresh blossoms, [i'.#., its Iresh
bloasums give it all the bloom of a young bride] and tho Sahakira ia capable
of enjoyment by reaaon of (ita) young shoots (just) formed.' Vyatiiara ia
properly ' mutual action,' 'co-operation;' hence 'union,' 'blending,' 'inter-
twining,' intermingling.' [See Mcglin-di'ita, 15.] So iitso tyaliiara-tuiiam,
mutual enjoyment.' The prepositions ri' and ali in compoaition imply both
reciprocity and contrariety : hence, in the Hitopadesa, lino 2319, Fj/atHam
■igniflcs reverse,' turn in Affuirs,' Iladdha-pallai-atayA, by itA alate of
young shoots fonucil on it.' This is a very idiomatic use of the instrumont*!
CMC of the nbstruct noun cntling in id, to denoto ' by reason of,' ' on account
of.' The root bon4k has oAen the acnio of to form,' produce;' Ihiu,
hailltH»nti pheiam [Itnghu-vnnM, xii., 69}. Drnmtthu tirayam phalam baiitt/iam

2» II TTO^ Sir: n ^i-

^^ i(^ ^r^pT ^fT'^V ^^^^4 ^t ^^^frr I

lll^«l«lOl I

[Komira-sam. v. 60]. Vjpabho^ia'kihama is found in the prologue of tliis play
in connection with gri^hma-Bamaya [page 6, note 1], and in the 3rd. Act of
the Yikramorviwf with avakdia. The first meaning of k$hama ia ' patient,'
enduring.' In thia compound, and many others, it is equivalent to yogya^
'fit,' 'capable/ 'suitable;' so druhii-kihama, 'capable of being seen/ 'visible.'
^ Ap* ndma, ' would that.' In this sense it occurs also in the 3rd. Act of
the Yikr&monrasf, apt ndma PuHiravd bhaveyam, would that I were Pururavas !'
' ' Can this (lady) possibly be sprung from a wife dissimilar in class (to
that) of the father of the family.' Api ndma is here equivalent to ' may be/
'can it possibly be/ I wonder whether/ expressive of some doubt [#90111
tamhhdvyaU. SchoL] Kiheira = kaUUra, a wife/ asavama = asamdna-jdiiya
' of a different (and inferior) tribe or caste.' A Brihman might marry a
Kshatriya, t.#., a woman of the military or kingly class next below him
[Manu, iii., 13], and the female offspring of such a marriage would belong
to the mixed class called mdrddhdhhUhikia or wdrddhdvaiikia ' head-

V II ^Pnrriirgp^Tw ii ^f

TfTt f% ^^^^ ^^^

imTO'T^'5"«n:*Ti!"H'?TiT^: ii ^^"^ u

anointed" [Manu, i.. 6], unil would bo. a suitablo object of affection for a
Kshatrija, who in his kingly character was a mUrddk'ibhiahihta uIbo. But if
Sakuntald wora u piiro Ttrnhtnnnf woman, both on IIjo niolhci'a and fathcr'a
side, sho would be ineligible aa the wife of a EBhntriya [Manu, iii., 13].

' But, liiivo done with [away with] doubt.' AOuied is used to correct a
previous thought \_p(ikihtintar«\. Kritam when used adverbially is like a!«m,
BuiI requires llie iiiBtni menial cose,

' * Without any doubt she is cnpobic of ninrri age with a Kitliatriya, since
my honouruLlo soul liasu longing Cowards her: for in matters that arcsubjecta
of doubt, the tendencies [inclinations, promptingH] of the heorta of good
men arc an outhoritative guiile (to the tnitli.') 'ilic meaning is, 'if this
damsel bo the daughter of a Bniliman by a Bi-alunnnf or woniiin of the sarne
caste, (hen why should I be conscious of eut^li a sudden liking for one whom
I conld never hope to marry. Tliia feeling of attraclion and sympathy would
not uri»e ipontaDeo]ig|}' in the breiist of an honoiii'nijic raoii, cxcq)ting
lowonla a legitimate objcet of alTeclion : for in aiieh nintters, the secret
prompting [inner voice] of the heart is dccjaivc. He therefore conclude!
that she must Iiavo been of mixed origin, with some Kshutriya or regal blood
in her veins; ond diacovem afterwards that slie wau, in fact, the daughter of
the ItAjarslii Viswumitra (who was originally of the Ksliulriyu or regal tribe)
by an Apsaras. Dushyanta, as a king, belonged of conrse to the Ksliatriya
or military caste. Tliis (^oste came next to the Brdhmanical and according to
Manu [i,, 87] sprang from the arm of Bmlimi. Tlioy wore a girdle of
miirvS end a sacrificial eonl of hemp [Mnnu, ii., 42, H], and were entirely
concerned with warfare and mililary affairs, 'flic Mahi'ibhSrata rolat** that
tlicy wore extonaiimteil by Parasu-IUima, llio repreaentutive of the Bruh-
monical tribe, in revenge for the murder of liis father, the aago Jamadogni,
by the sons of KArlAvfrya. Thia fable is founded on the hi«torieal foet that.

Vers* 3S: VAHaASTHAviLA (Vkfial)' at JaoatO. Ntt Vcr>o IK

«i H n^mV sir: II ^t

at some period or other, Btrogglos, arising out of mutual jealousy of each
others' encroachmentB, took place between the military and sacerdotal classes;
and that the former did in the end succumb to the superior power and
intelligence of the priests. The example of Yisw&mitra proves that it was
possible for a Kshatriya, by the practice of religious austerities, to raise
himself to tho rank of a Brdhman. There are also other anomalies of caste
to be found; for the Vishnu-Furdna makes mention of a number of men,
half-warriors, half-priests, Kshatriyas by birth, and Br&hmans by profession,
called Angirasas or descendants of Angiras, who were said to have sprung from
Nabh4ga [Vish. Pur., p. 359. Mahdbh. Selections, p. 23.] Kings, however,
were never chosen from the Brahmanical class, but wore properly Kshatriyas
[Manu, vii., 2] ; though there was no positive law against their belonging
to the two inferior classes* of Vai^yas and Sudras, or even to the three mixed
classes [sankaras] formed by intermarriage with the others, viz., Murddhdbhi-
■hiktas, Mdhishyas and Karanas [Manu, x., 6]. One dynasty of kings of the
line of Nanda were actually Sudras, and kept the Kshatriyas in subjection
[Vishnu Pur4na, p. 467.] In fact, the king was but a high officer appointed
to train the army, instruct in military exercises, administer justice, and
execute the laws. These onerous duties were sufficient to deter the Brdhmans

•

from desiring a rank or privileges which were inconsistent with their love

' it

of dignified repose. Aryam = samaiyddam, correct,' upright' [Schol.]

Pramdnam^ 'that by which any thing is measured;* hence, 'a criterion or

standard of truth,' a sure guide,' an authority ' [^pramdkdranam, a cause

of true knowledge/ Schol.] In this sense it is usually found in the singular

number, neuter gender, though in opposition to a masculine or feminine noun,

or even to a noun in the plural number, as here. Thus, also Vedah pramdnam

'the Vodasare an authority.' See also Ilitopade&i, lines 1G9, and 14G5. iVa-

vrittif 'continuous flow ;' hence, a course of action,' tendency,' inclination.'

' 'Nevertheless [however the suggestions of my heart are to bo relied upon]
I will accurately ascertain about her.' Upalaptye =jnd9ye^ I will inform
myself.' Schol.

' See note 3, page 21.

^^ II ^filTlMSl*^'!! II 82

^t^H'^T ^T^^ TIV^TT sf»T^i^^ II TfpT liTflT^TVt *i\iM^ n

TTTT II ^^ f^wt^ II ^v ^Tvrafir ^»Ti?t^?T^'WT;
Tmw^flrT: ^f^^V^r^^siT I
K^ ^*l*{|f^ f% fl^t^'HA II "^^ N

^nfrg II «i^^f«5 II

* Madhu-lara, a lionoy-muktr,' mclIificuB. nii'llifcr, r.«., n I>ce.'
' Literally, tuniB towunla,' 'uttacks,' ' asaniilta.'

' Oood ! even her repulse is chorming.'

' In whichever direction the bee turns towards (lier), from that quarter
bor rolling eye ia darlfd : bending hor brows throiieh fear, she is already
learning coqaettisli-niovenienlH of the eye even though (as yet) uninfluenced-
by-love.' Yalai and iaiat are properly whence ' and thence ' tatiu =
tatmdl il/idnAt, from tliut plnre.' SanliHra. Shat-charana, a stx-footad
inacct,' 'a bee.' Druhti-vihhiamii, coquettish play of tho eye,' nmoroaa or
■idelong glancee,' rolling motion of the eyes, indicative of anioroua fcetingi.'
[druhti-vilAia, Sankara.]

• Thou touchcst rcpealidly her quivering eyo, whose outcr-cornor moYM
(playlHilly); going close to her ear, thou art softly humming as if whispering k
•ecrot (of lovo) ; thou art drinking tho lower lip, containing all the treasures of
delight, of her waving her hand; (whilst) wo, bee! through (the nccesdtj
for) inquiring into the tnilh (of her origin), are disappointed (of imroediaU

Tnti U T*HS**THATtu (varittT of JaoatI). St* TerKa 18, 21.
TtTMU. ^tKii*ai)f((fari«tyof AmiHT>) ■^*Veno9.

ftiw ¥f1%^ II flftR^T^sf^ ^ HI ^ p) I ^m Mr<^m«4
^iiiiftm« i? ^iT^ irft^T^ 1 5«RR?^Tmis^ I THi -

Tl^fllll ?IMM«II Win? I

fruition), thou indeed art in the full enjoyment (of thy desire). In other
wordBy ' Whilst I am kept in suspense by the necessity of ascertaining
whether she be a Br&hmanf woman or a Eshatriyd woman, thou art in the
act of enjoying her charms.' Vyddhunxcatydh gcnitiye case of the pros, part
fom. agreeing with atydh understood. Dhii with vi and A ' to shako about.'
The 5th conjugation rejects the nasal in this participle, Panini, yii., 1, 80.
RaU-^arva-iwam ~ raii-nidhdnam, ' entirely mode up, or constituted, of delight,'
whose whole essence is delight.' So khad^a-sarva-Btcah, one whose whole pro-
perty consists of a sword.' Adhara, the lower lip,' in contradistinction to
0ihtha,t the upper lip.' Adharam pwtui, ' thou art drinking (the moisture of)
the lower, lip.' Compare adharam' pAtum pra^mttd [VikramorvaiSf, Act 4],
and adhara-tnadhu (the nectar of the lip) pivanti, [Bhartri-Hari, i., 26.]
Hata is here equivalent to fitano-haia, disappointed,' or rather 'kept in
anxious suspense.' Kriti = hritdrtha or krUa-hrUya one who has gained
the object of his desire, and is in full ei\joyment of it.'

^ literally, ' ill-trained ;' hence ' ill-behaved,' ' ill-mannered.'

' Who are we to rescue you ? ' i .tf.. Who are we that we should bo able
to rescue you? What power have we to rescue you? [dvayoh ko ^dhikdra,
Sonkara.] In a passage further on in this Act, where the pronoun ka is
similarly used {kd twam visraihtavyoiya, etc.) it is explained by K4tavema
to mean na prabhu, avaia, ' not having the power.' All the Devanigari MSS.
read pariUddum [Sans. paritrdium\ but the Bengilf read pariUdn$ [Sans.

\i II ^fHTHm*«*iw II ^

^rim II <i ai 4<M*i^ i^firgT*it m^^ \ v^ i rii tit^ '^fwr^ i

S^^WT II tlSri^T fW'^T II «•« T^lf^ n '^'V^TfV I

KT5IT II ^*»^'*i^^^^ai II

II vi\ j:jw\^ fTfT f%f*glT^ 'aiir^frr: ii
TjT^m I ^rr^ i ^ ^^ f^^if^ "saiTf^ri i t^ '^ ft^wtt

fl'S'^T^'fjf^'^'^flT^iT *TTft»JTT II tHi VF^'?raT TTT^jf?! II

F^^ ^rf5?^iwiT ^rnrOwTT ii t(^ n^^rTwr ^i|iif^ H

paritrdnel, and tho Calcnttii tti tatll amht panltdne. Tltero ia no iliffioHlty
in aOmittuig lliQ infinitivo, whkli maj well atacil for tho ilntive paritrdniya
\_Bco pngD 14, Doto I], especially in Prnkrit, 'which possesses no dative.
A precisely similar conBtruction occurs in the tlltlavik^iit-niitra, p. &5, 1. 13,
Ii tayam jetum ; and again, p. 40, 1. 16, i» dvdm parigraMya [Prftkrit pari'
ggahaaa, tho genitive being put for the Sanskrit dative.]

' ' Wlio ia this tlmt ia pnictiaing rudeness towards the gentle maidens of
tho hormita, (and that too) whilst a descendant of Puru [sec pngo 14, noUs 2]
a clioatiser of tho Ul-bolmvod, ia governing the earth r' Sdtati, loc. ca. of
tho prcs, port., used hero nbsolntaly, and liable in this root and in itrati
of the 3rd. conjugation to bo confounded with the 3nl. pera. jiliir. of tho
present tonse. Mugdhitu =^ aprauddtu, apragallkim, ' gentle,' ' timid,'
' modest,' ' innocent ; ' Schol.

* Atydhilam = ma/i6ihili, great oaiise of fear:' Amara-kushn. Wilson adda
another meaning, viz., 'during action;' but, according to Dr. Bochtlingk, tho
meaning here rather is ' great crime,' ' pimishablo offence.' Tho word

VsrwIB. A«ricn-QiTii-(. (SwVena!.)

I _ I „__ II __„ I „„^ I „_„ I |_

S5 H tpo^st: « ^«.

TT^ > ll^^Wlf*!*!^ Hjn 11 ^if^ UVt A^ I
H *!}*flWJ HI vmi^ ^RVTT fifnfh H

oooun in the beginning of the 4th. and 5th. Acts of the Yikramoirafif.
Of. oIbo M&kyik., 65, 19 ; 50, 4.

^ • I trust your devotion prospers,' ' does your devotion prosper ? ' is fdl
well with your acts of devotion?' This was the r^:ular formula of
salutation on meeting a Bdlhrnau. According to Manu, the word kuialam
should be then used, which implies an inquiry respecting the well-being
of his acts of penance, at all times Uable to be obstructed by evil spirits
and demons. Manu, iL, 127. See also Bdmiyana, I., lii., 4.

' ' Now (indeed it does prosper) by the reception of a distinguished guest'
The rites of hospitality were enforced amongst the Hindus by very stringent
regulations. The observance of them ranked as one of the five great
sacraments fmahd-yi^ndhj ,under the title of nri-yajna or manuihifo^afna
' the man-sacrament.' Brahmi, Praj4pati, Indro, Pire, the Yasus and the
Sun were supposed to be present in the person of a guest, and to partake of
the food that was given to him [Vishnu Pur&no, p. 306]. No wonder
then that reverence of him was said to be conducive to wealth, to fame, to
life, and to a heavenly reward. [Manu, iii., 106.] On the other hand, no
punishment was thought too severe for one who violated these rites. If a
guest departed disappointed from any house, his sins were to be transferred
to the householder, and all the merits of the householder were to be trans-
ferred to him. [Vislinu Purdna, p. 305. Hitopodesa, line 361.] Some of the
things which were to be ojQTcrcd to a guest by even the poorest man wore
food, potherbs, water for the feet, and if he could do no more, ground on
which to lie. [Manu, iii., 101. Vishnu Purana, 308.]

' The arifha or arghya was a respectful ojQToring to firdhmans of rioe,
INirb4-grass, flowers, fruit, etc., with water in a small boat-shaped vessel.
Cf, Rdmiyana, I. xx., 0, 10. See also Wilson's note to Megha-duta, verse 4.
Upahara = dnijfa prayachehha, ' having fetched, present.'

* ' This (which we have brought with us fur watering our plants) will

^< II -^fimr'ni^'Tref ii se

MFTo M wah)r for the feet.' WaUir for tlio feet v/bb one of the flrat thinga
invariubl}r proaented to ct guest ia all Eastern countries. Bhoulil a gueat
arrive, a scat is to be offered to liim, and his feet are to bo washed and food
ia to be given him. [Vishnu Pnrdnn, pDge 305. Coini>are also Luko vii., 44,]
Jilam i.e., vrilalidrlhaiii dnilam udakam. ^hol.

' Slinritd gir kind yet sincoro languago,' uumpliniontary and fVicndly
words without flattery' fpriijam lalyan-cha rachanamj. Tliis ia ono of tlio
four things with which uvon the poorest man was to greet a guest. Ornss
and cnrth to sit on, water to wash the feet, and fourthly, friendly yet einccre
epocch fvAk titnritdj are never refused in the houses of the good, oven
tliough tliey bo poor.' Uanu, iii., 101. IlitopodeSn, lino 301.

' On the raised-Beat under the Roptapania-treg, cool with much sliodo,
having sat down for a short lime, let your honour cauBe removal of fatigue.'
According to Sankara, prarhMya = pratrii/itd yd chkiyi, excessive shade.'
Tlie other Commentators explain it by pratriihtd MAyd yatra dtiah, ft
place where there is excessive shade,' and by pralriihtd ehhiyd yaa/dh,
having excessive shade.' A parallel passage occurs in the MilavikiSgni-
mitra, page 3, lino 20, pritehchhdya-iilaU iUdpatlake niianna,' etc. It «eema
clear that the effect of pro in this word ia to give intensity to the original
idea. It ia ia nccdlosa to regard it cither as a Talpurusha or Karmadh&rayft
compound, although it is in such compounds especially that thhiyd become*
fhhdr/a. [8co pogo 5, note 1, and Itoghu-vansa, iv., 20; lii., 60. Mcgha-
dutfl, vorso lOa. Pinini, ii,, 4, 22, 25.] Snpfa-parna, a tree having scron
leaves on a stalk ' fEchitt* leholan'ij, calluil idao vithama-ehhaiia, having an
Olid number of loaves,' and rtMhdla-tirtich, having a broad bark " [ItBghn*
Tonsn, iv., 23.] Vedikd = ciirdma-Hhdnam, 'place of repose or rest.'
Schol. It was probably a ijnadnuigular raiscd-aeat, something in the
form of an nllar, and covered with a roof supported by pillars, used as
a kind of arbunr or Hummcr-houHo, for sitting or slanding under. In this
cose it soomB to have been erected under a Suptii-puniu-trec. Sapta-p*rnm-

ir^^wfWT II '^Tunni ii fir ^^ t»t ^^ftsm nifY^wf^-

ftf^wt ft^TT^ »!^'#l^N ^3^rT I
f>1^ fi»KHi <m ^«iifa i ^ym i

ft'N^ n 111!"*!*" II ^ni^ i 'ft^ ^w tw: i ^<!i<*nift-

* ...

ndmno vrikikoiya tale nirmitd yA vedikd, Bonkara. Sir W. Jonoe [vol. v.,

p. 102] obeorves that this trco, when full-grown, is very large ; when young,

light and elegant MuMtrta is properly an Indian hour of forty-eight

minutes or two dandas, but is used for any short space of time.

^ Aiwuhgatam and iwa-gatam {hi,, gone to one's self') are used in
theatrical language like the English ' aside ' to denote that the words which
follow are supposed to be spoken privately, as if to the speaker's self, and not
in the hearing of any one but the audience. [^AfMnya-^akdiam : Schol.]
Gaia, gone,' at the end of a compound is iised loosely to express relation-
ship and connexion without any necessary implication of motion. It may
mean simply in connexion with,' ' in relation to ;' or, as hero, ' with ex-
olurire reference to,' 'addressed cxclusiTcly to.'

* How now ! can it really be that, having looked upon this man, I am
become susceptible of [lit., accessible to] an emotion inconsistent with a
grove devoted to penance ? ' Vikdra is any alteration or transition
from the natural and quiescent state of the soul; hence any emotion,
whether of joy, grief, anger, etc. Kim is used huUdydm, disdainfully,'
and is equivalent to hatham eva jdiam, * How can it have happened ; '

8choL

•

' JaHdniikain, 'aside to a ix>r6on standing near.' This is a theatrical

<lftfd< IvrK ^TWVT^ lWT^^T»r^ T^ WT?in I

II UVJ-^ II ^^^ HiKIWT^Sirwft f^^^ W Jl'SflVf^ I

II T?^ni II ^r^ *TVTranraf%fft f^^gwt wt ^i^raffi i

(lirccliun somclhing similar to dtma'patam, but denotes tliat tlio speech
wliicli folloH'a is BUppoaed to bo audiblo by one other person, to whom a
private eigUEd is made. That wliich is spoken apart from tho rest, with
a signal, such as holding up three fingers of tho hand flripaldiaj, being
n mutual speech (between two), ia sailed jan4ntiiam.' Sankara and S4hit.-
Darp., 177.

' Who can this be (who being) lively (yet) dignided in mien, appears as
if endowed witli mojesly (while) speaking to ub sweetly.' Chatura, lively,
sprightly,' animated;' may perhaps mean here, 'polite,' courteous,' in
i«liilion to madhuram dlapan. Qamhkira, profound,' is used motapltoricolly
for one whose tliougjite and feelings are deep or suppreBsed, reserved '
dignified,' not betniyiDg emotion.' The oldest MS. rends mahuram ; tho
otJiera mahuram piam ; but piam belongs projieily to the miii^n.

' rrakiiam, aloud,' another theatrical direction denoting that tho wordi
which follow are to bo made audible to all, those which precede haring been
■poken aaido.

* ' What race of royal-sages ia adorned by your honour V A lUjanhi i»
a, king or man of tho Kahatriya ond military doss who has attained to tho
rank of a Itishi or saint hy the prnctiao of religious austerilics. Such
wcro Iluhw&ku, Purvimvas, Dushyunta, etc. There ore six other chuaea of
ItiBliis. [Sec tlio word Suint' in Iho English and Sanskrit Dictionary.]
The lUjursbi is inferior to tho IlrohmarBlii or Itrahmon-saint,' but it wm
possible for a ItdjoTBhi to raise himself to the rank of tho latter, and tliere-
foro to the state of a Prabroon, by very scTcro penance, as exemplified in
tho story of tho celebrated ViBwamitra, son of GAdhi, and falhor of ' ukontoli.
[8oo lUmiyona, I., xx., 20^ Ixv., 18. Aatra-sikahA, 118.]

fs _\r% _, .

^ ' With its people regretful by Beparation ' i,e, by your absence.

* ' On what account has your person even though very delicate [unac-
customed to hardships] been brought to the point of (undergoing) the fatigue
of visiting this grove of penance ? '

' ' my heart ! be not uneasy, this Anasuyd is giving uttoranco to all thy
thoughts,' 1.0. 1 is making inquiry about all those points about which thou art
anxious (such as, who this stranger is, whence he has come ; etc. Schol.)

^ 'Or how shall I make concealment of myself?' i.d., How shall I hide
my real character? how shall. I dissemble? Apahdra is equivalent to
wmehanam, * deception/ [E4tav.] or rather to nihnava or Mn^opafutm, * con-
cealment,' ' dissimulation.' This is a very unusual sense of the word, but
all the Dovandgarf MSS. agree in reading apahdra. The Bengdlf have
pmrikdraf which is also explained by iangopanam. The oldest Bengtif MS.
[lOGO, E. I. House] omits tho words from kaiham vd to karomi.

* lady ! ' voc. case of hhavat\. According to Manu, a Brihman is to
be accosted with the respectful pronoun hhavat, and to any woman not
related by blood, the address hhavati or Buhhage hhagini is to be
used [ii., 128, 129].

* 'l, that very person who was appointed by his majesty, the descendant

■«• tl Tlf»*^flHaj^T)»« II 40

^fijm I «WT^r ^tN n^T^fr'pV I

II ir^^wi a^^K'fl*!! f*i*tM*ir?i II

vmt II ^^T^tT'^Tanf ftf^T 5I!JT0fWi II ^^T^^'5^'^ I
^^ II "3*1^^ ^TT^TT f^f^3T amnw* II IJ^TT Tl^n!M I
3TT VTV ^-^ fTTTt flt%f?^T »ra I

^ v^ ^rei rirr: ^f%(fY «^^ I

IJ^nWT II vixt^ II flTT ftj »l^ I

ir^"!fT?n II ^tH II 7m: f^ W^^ i

of Puru, for the odminiBtrnLion of justice, have nrrivcd at tliis sacred grore,
for the purpose of ttsccrtaining \?hothcr Iho (rtligioiis) rites are free from
obBtmction.' The roligious rites and sacrifices of holy men were often
dialurbod by cortnin oril spirita or goblins cnllcU Jttikahnsas, who wcro the
determined enemies of piety and devotion. No great sncrifico or religioua
ceremony was ever corricd on without an attempt on the part of thcae
demons to impede ita celebration ; and the must renowned suints found it
necessary on aueh occasions to acknowledge their dependence on the strong
nrm of the military class, by eecUing ihc aid of wamors and heroes. Tlio
inability of holy men, vho hiul attained Iho utmost limit of spiritual power, to
cope witli tlic spirits of evil, and the superiority of phj-Bicid force in tliia
respect is very remarkable. [See EimiSyana, I. xx., xxi., ixxii., and the end
of Act 3. of this play].

' Soo page 26. not« I.

' ' Understondine f'O gestures of both,' »".*., of Hakuntahi and Diuhyantn.
jlkira = cluihtd or ingitam, 'a gesture,' ' sign,' or rather the stAteof mind u
evidonccd by gestures and outward appearances, such aa change of colour, oto.

* ' What if he were (near at hand) ? ' i.:. If he were near at hand, what
vould he do ? Schol.

* Ho would make ttiia distinguished guest happy [possessed of the object
of hia dceiro] willi all the Bubstanco of his life,' i.f., Ho would do worldly

^1 II TT^WtST-* M «l

iti^^prerT 1 75% ^v I firf^ f%^ij wfk:^ ?r^ 1 w ^

9^^^^ I ^" ^"^

^vf ^«iif^ I

« wV I xpsr I ^r^^rai^ f^ ^ ^nTT^nrr 1

honour to his gaest by ojOfering him the beet of his eubstance and property.
See page 32, note 6. There is here evidently a doubU-mtendre. Sankara
ezphdns 9arv€t-iwam by phakhmiMdikam, 'fruits,. roots, and other necessaries
of life.' Fruits and roots were the chief food of anchorites and constituted
their whole substance and worldly treasure. With an offering of these they
were commanded to honour every one who came to their hermitage. [E4m&-
yana, I., lii., 16, and bd., 4. Manu, vi., 7.] The allusion, however,
evidently is to Sakuntal4, who might be regarded as the holy father's
most valuable possession and treasure.

^ 'Get off with you! having formed some (idea) in your heart, you aro
speaking.' Uridaye or manasi kri is not an unusual idiom for ' to turn or
cogitate in the mind/ [See Eamdyana, II., 64, 8.] Apetam is the 2nd. pers.
du. imp. of •', ' to go,' with apa,

' SaJthk'^aiam, relating to your friend.' [^SakufUald-pishoffakam : Schol.]
This use otgata is noticeable, see the note to dlfna-gata, p. 37, note 1. Only
one DovandgaH MS. reads hhavatyau; but this is supported by the oldest
Bengdlf, which also adds kitnapt,

' 'His reverence EAsyapa [see note 1, p. 22] lives in the constant practico-
of-austorities.' JBrakman is properly the Supremo Spirit or Being frt>m
which all created things are supposed to emanate and into which they are
absorbed. The dictionary gives three other senses — 1. The practice of auste-
rities ; 2. The Yedas ; 3. Holy knowledge. The first is the one here required.
Sankara explains it by tapas, i.e., the practice of bodily mortification and
penance : Kdtavema by hrahniaeharyamt the practice of continence.'

1i\ II ^J^rSTTTirWrW I) •**

^BT^ I ^TT^ -^1 I M>^ ^^ »«Vf«^fM »!Wl^T-

JJifX I "Sf^ I ^^ I

' 'There is a. certain RijurBhi [or royal-sage, i.». ,both king and stunt]
of great majesty, wboae &mily name [patronymio] is KauSika.' This vas
tho great Yiawamitra (a descendant of Kuua or £u5ika), whose story —
he being the preceptor of ItSma-chandra — is toH in the R4mi3-ana, I., li.,
IxT., and XXXV. He is there said to be the eon of Gidhi (a prince of the
Lnnor dynasty, king of Oadhi-pur, or the ancient Eanouj) who is said to
be tlio son of Kusu-n&tha, who is Iho son of Ku&a or Kusika. According
to tho Vishnu Puiina tho following ia the pedigree of ViSwiraitra. One of
the sons of Pururavas, a prince of the Lunar dynasty [see VikramorvasfJ
was Amavasu. Thenco in direct succession camo Bhfma, E&nchana, Jahnn,
Sumnntii, AJoka, Valiikaawa and Kuaa. Tho latter hod two sons, KuSamba
and Ku^a-n&tha, but Gddhi was tho son of Ru»^mba, and was said to be an
incamnlion of Indrn (who ia hence eometiuits called Kausika); for Eu^mba
had engaged in great penance, to obtain a son who should be equal to
Indra, and tho latter being alarmed, took upon himself the character of
KuSamba's son. Gadhi had a daughter, Satyavalf, who married a BHLhmon
named Richlka, son of Dlirigu. This Itichlka — with the view of securing
to himself a son who should be an illuatrioua Drdhman, and to his father-in-
law, a son of greot prowess — made two messes of food, one for hia own wife,
and the other for tho wife of Gadhi; infusing into one the qualities suited to
B Brahman, and into tho other tho propcrtiea of power and heroism. The
two wives exchanged mesaca, and ao it happened that tho wife of Gadhi had
K son, Viewamitra, who, tltough a Kshatnya, waa bom with the inclinationg
of a Brihman ) and tho wife of lUchika had a son, the sage Jomadagni,
vho was ttio fiilhcr of the warrior- priest rurasu-niino, alio having by her
entreaties induced her husband to tronafer the ufTecla of the oichungo of
food from her son to her grandson. There is someUiing like anachronism in
tho history of Viiw&mitm. Satyavalf, hia sister, was tho grandmother of
Paraliii-rnnui, and it was not till tho clooe nf tho lutter'a career that ItAma-

^*i^i 1 9d^i<j ^9J^: I *n?i#nm< JTT Wnr ^ra tt^-
f^wV ^ iF!wf% Tymur^ f%f?q ^T^^f^ t^W ^^^T mi?

•

ehandra appeared on the field and became the pupil of Yisw&miira. At any
rate the Biahi must have been very old. Indeed, in the lUm&jana he is
stated to have mortified himself for two thousand years before he attained
the rank of a Bishi; for many years more before his cohabitation with
Menakiy which led to the birth of Sakuntald ; and for many thousand years
more before he became a Bdlhman. It was not till after this period that
he became the preceptor of Bitma-chandra, but no chronological inconsistency
is too great for Hindu mythology.

^ ' Know him to be the father of our Mend ; but father Kanwa is the
(reputed) father of her, through the fostering of her body, etc., when deserted.
Prabhava^janma-hetu, 'the opcratiTe cause of being/ i.^., a father. Schol.

* The story of YiBwdmitra, as told in tho Bdmdyano, is briefly this. On
his accession to the throne in the room of his father Q&dhi, in the course of
a tour through his dominions, ho visited the hermitage of tho Muni
Yasishtha one of the ten Brahmddikas or Praj&patis, sons of Brahmi.
There the cow-of-plenty excited his cupidity. He offered the Muni untold
treasures in exchange for tho cow, but being refused, prepared to take it by
force. A long war ensued between tho King and the Muni (symbolical of
tho struggles between tho Elshatriya and Br&hmanical classes) which ended

88 II ^f»1«Ml«^*Mtti II 44

in the dofcnt of ViW/iiiiitm, wlioac vcxntion wna aiiclt, tlint bo devoted
himself to austcritioa in tho liopo of attaining Uto condition of n Unilunan.
The Rdrailyantt goes on to recount how by gradually increasing the rigour of
hiB bodily mortification through thousanda of years, ho soccessivoly earned
the title of lUjarshi [I., Ivii., 5], Riahi [Lsiii., 2], Maharahi [Ixiii., 19],
and finally, Bmhmarahi [Ixv., 18]. It was not till he had gained thia
last titio that VaSiahtha consented to acknowledge his equality with himself,
and ratify his admission into tho Brihmanioal state. It was at tho time of
ViawAmitro's advancement to the rank of a Ttishi, and whilst ho was still a
Kshatriya, that Indra and tho inferior gods, jealous of his increasing jiower
— as exhibited in hia transporting King Trisanhu to the region of Iho stars,
and in soving Sunahscphaa, tho son of hia own brotlier- in-law Ilichlha,out
of Iho hands of Indra, to whom ho hod been promised by King Ambarfsha
na a victim in a sacrifice — sent the nymph Menakd, to seduce him from his
life of mortification and continence. Tho Itiimuyona records his suncnder
to tliis temptation, and relates that the nymph was his companion in tho
honnitago for ten years, bitt docs not allude to the birth of fiakuntali,
during that period. It only informs us that at the end of ten yoan the
Rishi having como to himself, extricated himself from this hindmnco
fmyama-vighna), and abandoning the nymph, departed into another region.
' Such ia the fear which there ia to the (inferior) gods of tho devotion
of others !' It may ho remarked hero that, according to the llindi'i aystein,
Indra and the other inferior deities were not tho possessors of Swarga, or
heaven, by inalienable and indefeasible right. They accordingly viewed
with jealousy and oven oliirm, any extraordinary persistency by a human
being in acts of poDonce, as it raised him to a level with tlicmselvoa ; and
if cnrriod l>cyond n certain point, enabled liim to dispossess tliem of paradise.
Indm was therefore tho enemy of excessive devotion, and had in his scrvico
numerous nymphs [Apsaras], such as McnahA, Rambhu, and ITrvasf, wlio
were called his we«i>ons' \_Indro»ya praharmidni, Vikram., Act I.] and whoM
ru to impede by their seductions, the dorodonB of holy men.
Then at the season of ihu descent of Kpring, having looked upon the

Vf^^ I yn fv I

TP>IT I ^MMfli^ I

intoxicating beauty [form] of that (nymph).' Tho commentators oonsidor
poMfUoddra to be a compound of vasanta and uddra ; but oddra is a legitimate
Prakrit contraction for avatdra, although a/oaddra would be equally correct.
Compare odaMoyarUi for avatansayatUi [p. 5, note 3], hodi for havadi or
bhavatt, j$di for jayadi or jayati, etc. Lassen's Instit. Fr^k., p. 176.
Avatdra is derired from avatri, 'to descend/ and applies especially to the
descent of a god from heaven. There can be nothing inappropriate in
connecting it with Vasanta, the Spring/ often personified as a deity. See
a passage in the 2nd. Act of the Yikramorvasfy Fekkhadu hhavam voiantd-
uMratkidam aua akirdmattdnam pamadavatuusa, let your honour observe
the delightfulness of this pleasure-garden manifested by the descent of
Spring.' Uhtnddayitrikam [K4tavema] is for unmddayitri, the neuter of the
causal noun of agency, that which causes to go mod or be intoxicated'
[(adhairya-janakam, ' causing unsteadiness/ SohoL]

^ 'What (happened) afterwards is quite understood' [or guessed by me.]
According to P4nini (v. 3. 27) the affix tdi, in words like parastdt, adhastdi,
may stand for the nominative case, as well as for the ablative and locative.
Hence parastdi is equivalent to para-vrittdntah, the rest of thcstory/ ' tho
subsequent particulars.'

' ' Exactly so/ ' how con it be otherwise ?' Athakim is a particle of assent.

' 'it is fitting (that she should be the daughter of on Apsaros). How
otherwise could there be the birth of this beautiful-form amongst mortal
females ? the tremulously-radiant flash does not rise from the surface of the
earth (but descends from the skies).' Aptarah-iambhavaiipam is the nomina-
tive case to upapadyaU, Schol. According to EAtavema, prdbhd'Utralam

Yene 26. Sloka or Anuiutush. See Yonw 5, 6, ll.

■ Hi, II ■^fK^iT'nr^'fM II ■*<»

TTTT II ^Tlflii U ^aiT!*«I^ ^ T^Wti: I f%^ VWf'.

ft^g^T II H^fi ^=5^^! fg^'Tw Hni5jTr«^»fl ^jwt ii
fira^^ II flf^ri m^&Tiwt f^^t^ ir£nfTl»T^^ h:»^ *

[prabluiyii efiancAahm] jyotit, ia a poriphrasia for vidytU, lightning;' bat
Snnkara applica it also to the beama of the eun and moon. The comparison
of tlio unearthly beauty of a nymph to tho radiance of lightning is appro-
priate. 800 llcgha-duta, vereo 40.

' 'Afydcsiro has founil (froe)Bcop«/ i.t., 'Since it ia certain that aho ia not
a Brihmanf woman, [^Ofavantaluja-niidutydt, twm the certainty of her not
being of tho same class with tho holy father], it is clear that my desire is
directed towards an attoinablo object.' Avaidia means Jreo eourac, range,*
' power of expatiating.' A similar phrase occurs later in this Act, labdKA-
vakdii mt prdrthand. Katavema there' explains it by hbdhdirayah or tdrlho
ma mattoralhah.

' Neverlhcless, having lieard the prayer for a husband uttered in joko by
her female-friend [«m page 29, line 10], my heart ib held in suBponao and
ansious,' t.«., anxioua to know tho truth, as to whether she is really destined
for marriage, or for an ascetic life; and fearful Icat at some former time her
Imshund may have been decided upon fpirram aiyd vara nrVni/o na rd. K&lav.).
Sankara interprets vara-prdrthanii by ttcdmyabhildtha, wish for u liuubund.'
Dhrita-dieaiiDA'bhdra-kdIaram ia a complex Bwondwa compound. BwaidlA-
hhiia, ' n alato of difTeronco, distraction, doubt.'

* ' Iiookiug with a amilo at Sakuntoli, (and then) turning her face toworda
tho hero-of-the-pocm ;' [lit., having become with her face turned, ol^:.] All
tlie PcvanignrI MSS. have this latter clause. Ndyala, in orotic poetry, ia
tho lover, husband, or rather llic hero of tho poem, and ndyikd, tho heroine
or femalo who is tho objcut of hia admiration and love. 80 Itomeo, in
Shakipere, would be the ndyaha, and Juliet the ndyikd. According to Sonkoi*
and Kitavema, in every Hindii play there ia alao a prali-ndyak/t, or 'antagoniat
of tho hero,' and an upa-nd<jaka, or sub-hero.'

^^ H uwt sip: H 8o

^ SakuntaUL threatens [reproves] her friend with her finger/ i.e., makes a
threatening or chiding gesture, as if she were angry with her friend for
leading Dushyanta to pursue his interrogatories, and were ashamed at the
leydation of the particulars of her history. fAtmano vridd-janaka-iwa'
vrMdiUod^hdianam. Kdtaycma.) According to Sankara, this is an example
of the coquettish gesture callod lalUam, i.e., though she was really eager to
hear all that her loyer had to say, yet by her outward gestures she appeared
ta be the reverse. JMyajana-luUM-hiMLthur apt vahu tad-amyathd. Sankara.

' ' It has been rightly judgod by your ladyship ; f^m an eagerness to
hear (all the particulars of) her good history, there is still soniething (that
remains) to be asked by us.' ^

' 'Enough of deliberating; surely persons (who lead the life) of hermits
may be questioned unreservedly* [freely]. Aniyantrandnuyoga is equivalent
to tmiyama^oinaf one to whom a question may be put without any restraint
or ceremony.' Katavcma. Alam, in the sense of prohibiting or forbidding,
is more usually found with the instrum. case of the noun, but, like khatu^ it
may sometimes be used in this sense with the indeclinable participles in twd
and ya, thus alam daitwd, 'enough of giving,' or having given, it is enough;'
io kMalu pUwdf ' having drunk, hold !' Wilkins' Grammar, rule 737. The
Bengali MSS. read alam vichdritena*

' ' I wish to ascertain (respecting) your friend — Is this monastic vow (so)

VerM 87. VasantatilakX (a Tariety of SAKKARf). 8e€ VerBS 8.

«« II T^TTI'tl^'^H II ■***

fH^^T I ^^ I ViT'^TWf^ ^j;^ -^ 5IWV 1 ^J^^'^l?

^ ^^^<J^T^<ITT^ V^^T I

opposed to the ways of love, to be obaerved by her (merely) until her gift-in-
morriogo; or, on tho contrary fdhoj, will she live to tlio end (of hor life)
along with tho fomalo deer, her favourites (from) having eyCB liko her own ?"
Dr. Boehtlingk rcmarkfl that lathim U jndlum ichchhdmi kim anaijA, etc., ia
equivalent to jndtum ichehhdmt kim takhyA t», etc., I wish to know whether
this vow is to bo observed by thy fHond,' etc. Ho gives instances of n aimilar
construction in Draup,, iv,, fi. Mah&bh., iii,, 2G9. Vaikhdnasa, anything
relating to a vikhdnata or Iicmiit, ttna kritam prokiam rd vralam raikhdnaiam,
Mtu niyatdranf/a-vAta-ritpam, tho vow which ia performed or enjoined hj
him is called vaikkdmua, and that consiata in always living in the woods.'
Sonkara. Jtpraddndt = praddna-parijanlam, or dvivdhdt, np to tho period of
her marriage.' In the time of Uanu every JTindu girl was given away in
marringo before tlio season of maturity (ritoh pruk praddnntdlaj, and that
father incurred great disgroeo who did not bo give tier away. It was doomed
higldy reprehensible if tho betrothed husband did not lake her to his o(»n
house, when the uarriagoable period of life arrived. See Blanu, ix., 4, with
commentary. Vydpdra-rodki vtadanatya — kdma-kriyd-nivdrakam, hindering
oniolory actions.' According to Kiilavcma dlma-sadraektkana-vaUahhdbkir
may bo optionally resolved into dlmit-iadi-iiekihana-Taltahhd dbhir. ^ho, a
particle of doubt or asking, ia said by the eomnienlators to he used palMntar*
or vikalpt, i.e., antilhoticaily, or, in stating an opposite nltcmativo.

' Even in the practice of rcligioua duties this person [Sakuntalil] ia
dependant on (the will of) another [rii., Knnwa]; nevertheless, it is the
purpose of the Guru to give her away to a suitable husband.' Aceonling to
Uanu {is., 2, 3), women were never to bo deemed fit for iudcpcndcnoo.
Day and night they were to bo held by (heir protectors in subjection. Hut
in certain matters, such as lawful rcciciitions, and if Ihcy chose to enter upon
n religious life, they were lo bo loft at their own disiiosal. It seems that
even in those matters HakunluU was not her own mistress. Tho holy
father had enjoined a lifu of penance upon her, but had resolved that her
residence in tho honnitngo should not bo ]>crpctual. /Ipi iahdena dharmd-

ehurtmatya iwa-Manda-karanijfiUwam iiiohitamf 'hj the word 'even* it is
indicated that the duties of religion are generally to be performed as a
Toluntary act' E4tavema. Amara-Sinha explains sankalpa by mdnoiam
kanna, 'a mental act or resolution.' The rule of Yararuchi (i., 22) by
which the Sanskrit ^tmi becomes fforua in Prdkrit, only applies to the
adjective.

' 'This prayer is not difficult of realization/ i,e,, A suitable husband,
about whom there is this wish, is not difficult to be obtained ; prdrthand-
ioMena tad-viihayo varo lahhyaU : E4tayema. According to this, it would
appear that the word prdrthand refers to the prayer supposed to have been
made by Kanwa, that he might find a suitable husband for his foster-child.

* 'O (my) heart! become hopeful [possessed of desire]; now the 'Certainty
(of what was a matter) of doubt has come to pass. That which thou sus-
peotedst (to be) fire, the same (is) a gem capable of being touched.' Sandehiih
ninutffttf ' arriving at positive certainty on a doubtM point' This was the
doubt mentioned before, at page 30, line 1, with note 2. The word mUah-
kmrana [line 5], is there used for hridaya. Tad [^Sakuniald'rkpam voitu]
«^m tarkayoiit ' The thing, [viz., Sakuntali] which thou imaginedst fire :'
Sankara. The power of a Brdhmon, especially if exhibited in anger, is com-
pared to fire [Verse 41 of thispLiy. Bhatti, i., 23. Mah4bh., I., 3010.]
There may be some allusion to this here, or it may simply mean that,
supposing SakuntoUL to have been a Brdhmani woman, she would have been
as inapproachable to a Kshatriya as a flame of fire. QpaintMhamam s
mmp0irla-^ogyam \%m page 28, note 1, at end].

M as. Amri wr OXthJL (6^ VerM 8.)

wwww I w-w I II -WW I ^- I w-w I I -

^ f5|'5<ni«llft I

'Q^'s^nt 1^ II it^TCfii T %f^ ^^w nf^^ II

rr^T II ^^Tl^T^l.f^'iTa I WI'TO^'^TWIJt II ^^%ff7-

^rrT^TW^^^»ra^5^:'Hf7rf5»W: 11 H^- 11

' Aiamhaddha, iirojHDrly iinconnoctcd ;' honco, nbsurd,' nonsensical.'
Ahaddha ia used with tlio some occcptiilion.

' Compare not* 2, page 35. Sonkora (inotes on nphoriem of Bhrigu, Who-
BoeTcr doca not reveruntly Itonoiir an unknown guest, weary with travelling,
andliiinpry and tliirety, liim thpy call (equal in guilt to) the Blayerof aBrihman.

' 'Wishing [mating n movement] to arrest (her departure, but) checking
himself.' The above is tho reading of all the DevonAgori MSS. Tlio BcngAU
have, UUkdya jighrikthur ira ickehhdm nigrihya, Tlising up as if desiroua of
- seizing her (and thun) roatraining hia inlontiun.' It ia clear from vhot
fulloWB that, although Dushjanta did not advance towards Kakuntoli, yet he
must have indicated what waa paaaing in Iiia mind by some gesture. It
appears from page 37, lino 5, that the whole party were seated. The Ben-
gill reading supposca that, with tho idea of arresting her departure, he
started up and then checked himself.

' Ah ! tho thoughts passing in the mind [tho state of the mind^ of n
loTcr hove tUoir counterpart in his gestures ; for, being dosiioiis of following
the hermit's daughter, all at onco I have been rcslraiucd (h>m advancing

Tsrw 19. AaxJl or Oimj. {Sn Tane S.)
I--- I II l^^-l- I ,|_

61 I n^Rtiip: II n

finw^ Hir^^rwt fii^ui ii ^wr^t^yw ^^ i

ir^'frerT II ^^T II f%f%f?n=f i

fii^^^ I ^^^wrt ^^T^ ^ I irt^TT^ I ^^T^
fsl<i4<i I ft^^^*! if irrnif% ^ 1 1^^ ?m?i^ i ^rmrpi

TTtT I ^ I ^^V^Prnf MK^I'HIH^'^^^fqnT W^ I

^gigt^Pi ^sffl*<Mw1f^? T fl^ wry ^i\ ii^^\\

bj decorom ; although not (really) moving from my place, as if having gone,
I have tamed back again,' %.$., 'l feel just as if I had gone and turned back.
Ify feelings and my gestures correspond : I had a desire to follow her, and
seemed to myself to do so ; but as I felt checked by decorum, so I did not
move from my place.' Fina^ma = hda-^na/ryddayd : [Sankalra] and totfilA
yena: [K4tav.], 'by family honour,' 'by honourable, gentlemanly feeling.'
Vdrita-praiora = niruddha-^amana,

' 'with a fi:x>wn.' The hhrii-hhanga, or 'bending of the brow,' was one
of the acts of feminine coquetry called iu-humdraf ' very delicate.' Under
this head are included all coquettish glances of the eye : Sankara. See page
32, note 4, and Mc^ha-duto, verse 73.

* Thou owest me two waterings of trees,' or according to Sir W. Jones,
Tou owe me the labour, according to our agreement, of watering two moro
shrubs.' The commentaries have mahyam for me, Dhri in the causal, in
the sense of ' to owe,' requires a dative of the person.

' ' For her arms have the shoulders drooping, and the lower part [fore-

Vofic 90. BAROULATiKiif niTA (farioty of Atidh|iiti ). S^e VerM 14.

»^ II ^fwumn^fl^ II 5«

arm] excesairely red through tossing the wntering-pot. Even now her un-
naturallf-Btrong breathing causes a heaving of her breast; a collection of
drops of perspiration, impeding (the play of) the Sirfsha in her ears, lioa
formed upon her face ; her diahevellod locks, the fillet (that confined them)
having given way [fallen j, ore held together with one hand.' £d/iu is the
' arm from the shoulder-joint [anw] to the WTist, and does not include the
karahha, or part from the wrist t« the fingers. It is divided into two parts,
the upper arm, praganda, or that part of the arm from the elbow to the
sLoulderi and the lower nrni, praloihtka, commonly called the foro-ann,
extending from the elbow to the wriat [««» Amara-kosha, pp. 149, 150].
Atilohita-talau is a BahnvT(hi compound, in agreement with hdh-ii ; lalau
cannot, therefore, be translated by the palms of the hands.' Wilson give*
fore-arm' as one meaning of iala, and i^onkora explains it by hhujodara. It
may possibly mean tho undcr-surfuco of the arms, which would bo reddened
by tho utertion of lining and tossing the watering-pot. Pramdnddhika ^^
$wdlliat>Ha-mdndd adhika, more than nntural,' undue.' Daddhatn formed*
[iMjage 28, note I]. Jdlakam, properly a 'net-work' — hence, 'a collection
[tamiiha, Scliol.] or assemblage of onytliing.' Sankora obscrvea that her
face was spotted with drops of perspiration so as to resemble nct-wotk. So
ttPfdam Anana-vilagna-jdlakatn : Raghu-vansa iz. 6S. Kama-iirithi-rodlii
\jee poge S, note 3]. The drops of perspiration would prevent tho play of
tlie pendent flower by causing it to adhere to her check [Sthtri-larandt : San-
kara. Sanileiha-kdrilwdt : Katav] A similar idea occurs in tho Uegha-dota,
verso 28, where tho lotus of tho cars is described as faded by the act of
removing tho perspiration from the checkfl in tho hot weallicr. The lotus-
ilower, or one of its petals, seems to have furnished as common an ornament
for the ear as tho iiriiha: [Ucgha-duta, verses 69, 46.] ParydhiWk —
piMmdh, scattered.'

' This is probably tho ring which was afterwards given to Sakuntali, and
served as the ahkijniina or token of recognition.

' ' Both, reading the Icttera of tho seal with the name (of Dnshyanta
■tuaped on it), look at each olheri' [Atau rdjd Hi krilwA, ' Tliinking to them*

53

H TTO^ Sip: 11 »^

•dvesy' This is the king.'. X&tavema]. All the Dovan4gar{ MSS. read ndmO"
mudrdkihardni. Ifudrd Ib here, not a ' seal-ring/ but ' the seal or engrayed
stono on the ring ;' ndma-mudrd, lit., name-seal/ is a seal with a name
ongraTcd on it, a signot-scal. So in the Mdlavikdgnimitra, [p. 6, 1. 9, and
48, 4.] nd^a-mudrd-tandtham an^^uHifakam, and iarpa-tnudraiam anguRyeJcamt
a ring possessed of a snake-seal/ or snake-stone seal.' Anmdehya = paiUwa^
having read/ ' having docyphered.* Vaeh and any/oaeh in the causal have
generally this sense in dramatic composition.

* 'Enough of considering me to be different (from what I am) ; this (ring)
is a present (received) from the king : therefore understand me to be the
king's officer.' Alam anyathd $ambhdvya = dlam anyathd iamhhdvanayd, [m#
page 47, note 3] 'Do not imagine me to bo the king himself; I am only
the king's servant, and tliis is his ring, which he has given me to serve as
mj credentials.' Pratigraho yam, i.e., idam angwriyakam mayi datiam: San-
kara. The verb pratigrah signifies especially ' to receive a gift,' and requires
a genitive case : thus, Rdjndh [or nripoiya] na pratiynhniydt, * Let him not
receive any gift frx>m the king.' Manu iv., 84. Pratigraha is ' that which
is received ' [^pratigrihyaU'] ; hence, any gifL

* AU the MSS. have either ndruhadi or rfdhthadi for the Sanskrit ndrMi,
but the above is correct according to Lassen's Listit, FHLk., p. 193, 10.

' ' Who are you (in respect) of what is to be allowed to go and what it is

""^

TTwi II TT^^rat f^wt^ ■^rnw'm li fa^ 5 ^w ^rar ^^m^

■RT^T 1 ^: I

bi bo held back ? ' i.e., Wliat power hftvo yon to send mc away or keep mo
back?' JTd = na prahhuh, avoid : [Kitav.] i.e., 'You have no right or power.'
[«M pago 33, note 2,] Thia use of the genitive caBc for the dative, and of the
fiituro pass. port, for the verbal noun, is peculiar te Triikrlt. The idiom of
Banakrit would require, viiarjaniya rodhandijn rd, for loosing or binding.'

' ' Ify wish has found (free) scope," i.e., I am at liberty to indulge it,
PrdrthanA = manoratha : KitaT. \_Set p. 4G, note l].

' Kiitai, ' Whence ?" ' Why so ?' This oxpression is frequently used
where a reason is about to bo given in veree for »ome previous ^statement It
mny bo tnuiainted by l>eeause.'

* Although she mingles not hor speech with my words, (nevertheless) she
places lier cor directly opposite to me Hponking [when I apeak]. Granted
Ihot she docs not stand with her face townnls my luce, (alill) her oyo for tho
most part is not fixed on any other object,' Thus, says tho Scholiast, ho wu
(Vce t« indulge his hopes, without being actually certain of their realisation.
Daddti [nilthipali: KStav.] karnam, i.e., avahild, lalpard atii, 'she is very
attentive :' Sankara. Jfdmani, Well!' Qrontcd 1' explained by atyarthdm
and nuehilam : mm page 24, line 1.

' Bo yo near at luind to protoct tho animals of the ponnnco-grovo.'
Stillwa =1 janlu, 'an animal:' Sankara. Boehtlingk translates it by «■**«,
being,' oxiatenco,' weal,' which ia a logitimale acceptation of tho word.

VonnBI. V*«ANr*TiL*«A(«vBriotyor S*ii«A«fl. 5« Vorsos 8, r.

65 n TTEiiiVsip: N M*,

^^

n f> ^K

ijw N ^miflrt II 'viV f^pir 4Vtt si«<^(^^ti^?iMt^iH.
viM\*if^ I vns I Tff^*if***m*w^?n5fi^ I

^ ' For the dust, raised by the hoofii of the horses, like a swarm of locusts
shining in the fading glow of sun-set, falls on the trees of the hermitage,
haring bark-garments, moist with water, suspended (to dry) on the branches.'
For vaOsalethu see page 17, note 2. Aruna is the glow either of sun-rise or
sun-set, more usually the former. Parinatdrtma. as explained by Kdtavoma,
is the OYoning [MdyatUana] redness of tho sun, in contradistinction to the
iHrtmodaya or dawn. Salahha-samiLha = patanga-nivaha, an assemblage of
grasshoppers.'

* ' An elephant, terrified at the sight of the (king's) chariot, enters the
sacred grove, scaring the herd of deer, a corporeal interruption, as it were, of
our penance ; having a (kind of) tether, caused by the clinging of tho hodge
of creepers dragged along^ by his feet ; having one of his tusks fixed in tho
trunk of a troe, struck back with a violent blow.* Such is tho reading of
all tho Devan&gaH M8S. The Bcngdlf have tlvrdgMtdd abhrnukha-iaru-
ilmtdMa-hhoffnaika-dania, 'with a violent blow having broken one tusk

Vene 83. PushpitXorX, oontaininR twenty-fiTO sylUblei to the line, each line being
■like, the first and third half-Unei ending at the twelflh lylUble.

Vene 38. MandXkrXntX (Tariety of Attasiiti). <SSm VerM 16.

KT5IT II iffw^ II ^■^f^ »t?3t: I ^^^Twr^irft^ ^rar t
ii^^^pfreOfTU

^perifl^ "vjv f^nf^ I

against the trunk of a tree standing in his way.' For pdda K&lavcina rcada
kroda, tho breast.' Valaya = vuhtana, unytUIng that aurrounds and
enclosca; as a hedge, a fence :' vralati-vataya Ja the hedge of creopen aur-
rounding the hermitage. Pdia = bandhana-roffn, a binding-rope:'
Bchol. Miirto = m&rtimiin, possessed of a body, incarnate ;' aa opposed
to the apiritual obstniction caused by evil spirits, etc. Bhinna-idranga-
fiilha\ is a BahuTrfhi compound, in agreement with ffajah, i.e. an elephant
(ytnaj by whom (tdranga-yitthamj Iho herd of deer (bhtrmamj has been
Bcatlorod [ctilnwon]. Kntnvoma obsorvea tliot it may bo inferred that this
was a wild elephant [yanya-ffaja], and not an elephant belonging to Iho
liing, from its being fHghtened at the sight of the royal chariot {»gcMdan«\.
Compare a scene in the RatniTali, page 27.

' By this foiest-inoidcnL' Vritt&nta often has the sense of incident,'
ersst,' occurrence.'

^ There is no dative caao in Prikrit, the genitiTe ia used to supply ita place.

* Vijitdpayitum ia properly, to make a respectful roprcscnlation/ aa from
an inferior to a superior. Here it governs two accusatives, like vorba of
tolling, informing, etc. The pliruse lambhdcHditlhi-iatldro hXuyo pr*ka\a-
na-nimittam, ' Adequate hospitality to a gucet ia a cause of seeing (him)
again,' was probably a proverb. The two friends, wishing to quote thia

TTfT I w w4 1 ?nl'^ vrftTf yrwfV 5fir i

^«iifi?iTf't^Taii»iii^u<mi«>*«i«i?t*i*m«iftii'^^^^^t>flt
Tnin *i«<\< < j<w> sf^^rnr^'RPfTif?! i^T^ s^^iiPiflbi*!^

^*i«I ITPT^ (FRT^'rei i*lqll*llm I 1 ^W "ITlirinR ll^^VI*

proYerb as an argument for a second visit from Dushyanta, said that they
were ashamed to do so, as the hospitality they had shown to their guest had
been oMmhhdnntaf inadequate/ Translate — We are ashamed to represent
inadequate hospitality to a guest as a reason for seeing (him) again.'

^ ' Nay, not so ; I have received all the honours (of a guest) by the mere
^ight of your ladyships.' Puroikrita = iatkrita, ' hospitably entertained.'

* ' By the point of a young kusa (leaf).' Siichi, a needle/ is here used
for the long tapering point of the leaf of the ku^ grass. The needle-like
sharpness of the blades of this grass has been already noticed, page 18, note 1.

' A species of Jhintf or Barleria, with purple flowers and covered with
sharp prickles.
' 'Protendedly delaying,' %,$,, Making some pretext for lingering.

* 'l am become indiiforont about returning to the city. Meanwhile
having joined my followers, I will make (them) encamp at no great distance
from the penauoe-grove.' Manda, in composition, has the sense of little.'
The verb ni^ii, ' to enter,' ' take up a station,' is often used in reference to
the encampment of an army. Manu, vii., 188. Baghu-vansa, v., 42.

* From occupying myself about Sakimtald.' Sakuntald-i^oehanhpravar'
Umdl : K. SakuntM-vwidha-ehMhtiMwdt : 8.

II ^t^»|IMl«^*H II

II Tf?r fsi^isflT: ^ II

' ' (My) body goea forward (towanls my relinue) ; (ray) heart, not boing in
harmony (witli my body), runB back (towards Sukuntali), like the silken
flog of a banner borne against the wind.' Furah, i.e., Jgratah ttnim prati,
Forward towards (my) array.' Paichdt, i.e., Priihthalak'takuntaldm prati: K.
Aianitutam — aparichitam, ava'nam, unacquainted, unrelated, not under the
eontrot (of the body).' The verb lan-i/u is properly 'to sing or praiso in
chorus.' llenco luaiMfuf a probably means, not harmonizing,' ' not in concert.'
Tho Bengill U8S. read luamlhitam (— avyavasthamj ' rcstlcsa, unstable, ill-
regulated.' CTiindiniidtim — ehina-dMa-bAava-vattra-viiet/iah, ' a kind of cloth
produced in China,' silk,' 'muslin.'

Verse M. AmvX or QiTBi. fSw Vem i.)

_ I I II ^ I

69 II s Ri ii i<m^^M N ^t.

m

II ysn f%?ft^ sip: n

f%f ^v: II f^:'?^ II vV firf I ^T^ fH^nrr^fftw^ T^
firi^W'F: I Pf.^rei I ^ f^ I ipro i4*i^i<1ii* TTiJV

' Tho word Fidiuhaka means 'a witty, meny, fieusetious penon;' 'a good-
natured jolly fellow.' In dramatio language it is Uie title giyen to the
jocose oompanion and confidential friend of the ndyaka, or hero of the piece.
This character acts the same part towards the king or prince who is the
hero, that her female companions and confidantes do towards the heroine of
the play. He is his constant attendant, and, by a carious regulation, is to
be a BriJiman, that is to say, of a caste higher than that of the king himself;
and yet his business is to excite mirth by being ridiculous in person, age,
and attire. Sankara says that he is to be grey-haired fpaUtahJf hump-backed
(htkjok)^ lame (hhainjuh) ^ and with ugly features (vikntdnainah) ; that the
chief part of all that he says is to be humorous and nonsensical ; and that
he is to be allowed access to the female apartments faiiUak-pur^charah: see
Wilson's Dramatic System, page zliii). In fact, he is a species of buffoon.
His attempts at wit, which are never very successful, and his allusions to
the pleasures of the table, of which he is a confessed votary, are absurdly
contrasted with the sententious solenmity of the despairing hero, crossed in
tho prosecution of his love-suit. The shrewdness of the heroine's confidantes
never seems to foil them under the most trying circumstances; but the
clumsy interference of the Vidushaka in the intrigues of his friend, only
serves to augment his difficulties, and occasions many an awkward dilemma.
As he is the universal butt, and is allowed in return fyi Uberty of speech,
he fiUs a character which is very necessary for tho enlivenment of the other-
wise dull monotony of a Hindii drama. He is called by Sankara the i<p«-
fMiytfJbi of the piece, or the ndyaJtasya upandyakah^ a kind of sub-hero, or
assistant to the hero : ie$ page 46, note 3. K&tavema says, Tho yid(ishaka

ia tho nBme for n ridiculous childish mnn finunaraiaj, who is ftlwnya at the
ndo of the hero fndyaka-pdriwa-paripartij. lie ia the companion of his
sporta and promoter of his amuseraent (hdiya-hari-narma-tuhrid, or, n«rma-
taehivaj. In cfTocting tho thrco ohjocta of human life, viz., merit, wealth,
and ploosuro ; tho family pricata iksaiat tho king in tho flrat; tlic yuiing
princo {yuva-rAjaj and tlio army in the eocond ; the VidiiahaVa, tho para-
site fpilamardaj, and the pimp (vita), in tho third.' For an account of
tho Vito, set Wilson's Bramatic System of the Hindi'ia, page xlvii,

' ' Oh (ray evil) destiny ! I am worn out by being the associate of this
king, who ia eo addicted to llio chose. Here's a deer,' Thcre'a n boar,'
Yonder's a tiger : ' (in tho midst of) audi (cries), oven at mid-day, ia it
wandered about from forest to forest, in the paths of tho woods, whore the
shade of the trees is scanty in the hot season.' Vayasya ia properly, an
asaouiiilo or c«mpanion of about the aamo ngo (rayatj. Ill, bo snying,'
hero, rather, so crying out.' Vana-raji sometimes denolea a fine troo,'

one that bcautiflca tho wooda;' [«m Wilson's Diet.] liopp, in his Glossary,
obscrvoB that rdji, in compoaition, Higniflca region,' and that eana-rdji in
this passage may be tranalstod region of the woods.' Tho only other com- .
pound I can coll to mind in which rif/i occura, is nila-rdjayah, 'dark lines or
rows (of clouds) :' [verso 2 of the Uitu-aanbara.} Aa most of tho aynonyins
for rAji, such as paddhali, larani, Ali, etc. — signify road,' path,' as well m

lino,' a aimitnr aenao may be given to rAji. Akwdyatf, pres. pass, of kind
or At^i', with prep. A, to wander about:' a vory uncommon root: undor-
atond otmAhhih, by U8.' I'ho Prvkrit, and not the Sanakrit, ia answersble
for tho collocation of words in this sentence.

' Bad-amclling [pungent] water of mount^iin- stream a, oatringcnt ttmn tLe
miztun) of IcavcB, is drunk. At irrogiilur lioura, food, (lonaisting) chiefly

61 N Mi^ sir: M f\

W^rw wy^TT 1 1^^ ftrer^^ ^5V^^ HviH^^V f^^rj-

of moat roasted on spits, is eaten/ Katu, pungent,' ill-scented/ S^lya-
Mdma, ' roast meat,' 'meat cooked on a spit.' Bhdytshtha; see page 3, note 1.

' ' Even in the night it cannot be slept peacefullj (by me) having (my)
joints strained by running along side of (his) horse.' Such is the reading of
all the DoTan&garf MSS. The Bengali have turaga-gadnam cha saddena, ' by
the noise of horses and elephants.' Anu is either ' after ' or ' by the side of.'
JKiatfd or kadi, to break, tear, separate,' is not so common as khand; but the
latter would be too strong a word in this passage. The genitive mama, ' of
me,' must be supplied after $ay%tavyam. The instrum. case is more usual
after the Ait pass, part., but not more correct.

* ' Then at the very earliest dawn, by the sons of slaves hunting the birds,
I am awakened by the din of taking the forest.' Mahati-pratyiuhe, lit., ' at
great dawn.' Compare mahd-rdtra, mid-night,' and the French ' de grand
matin.' JkUgdh-ptUraih stands for ddsl-ptUraih, and is to be regarded as one
compound. Bankara quotes a note of Panini [vi. 3. 22.] to the effect that
the genitive case in this compound is used dkroM in abusing and reviling.
So also in vrishafydh-putraih for vrishali-ptUraih. Vana-grahana denotes
surrounding and taking possession of a wood for the purpose of hunting the
imitnulii it contains [mriga-grdhandrtham : K.]' Those who do so are
called, further on in this Act, vana-grdhinah, which Kdtavema explains by
vandvarodhoMh, those who inclose a wood and obstruct the points of ogress.'

' Even by all this my trouble does not come to an end ; (for) afterwards
upon the (old) boil, (another small) boil is produced.' Igatd = eidvaid, ' by
ibis much/ ' by so much.' Nishkrdmati =» sdmyati, ' ceases.' Pitakd
vi*photaka, * ti pustidc,' n small boil,' a pimple' This was probably a pro-

H n ^rfHTTT'ni^'ffw II eg

fTTTT^Tn P<l**JffV S^V; TWm^,^^^ I VTTfri: I'QT^^l?^
f^TT'^TTqfrgrm q^Tf»TII Tf?I ifT^fat^f sft^ '-a II V^T TTTIT-

HHT'^TT'rf^^'rir'B TT^ II Tf?T qR^HIT^^'R) ^ 11 Tf^ ^JW\-
IT^n^rUTflf ■SfW'atf^ ^miTTqjBTBrTyTfrorif'vf qfToITT T?T 1J^

vorbial phrase, as wo have it also in Uudrdrakahasa, pago 120, liae 14; ,
tiyam aparo gandiuya upart vUphotah.

' For indeed yesterday, while wo wore left hchind, a hennif ■ daoght«r,
named SakuntolA, through my ill-luck was prescntod to the view of his
highneBB, who had entered tho grounds of the liermitoge in pursuit of a de«r.'
Atmdsu avahinethu = paiefuil pali'Uihu, dropped behinci :' 8,

' ' Even to-day (the light of) dawn (broke) upon the eyes (of him) think-
ing of that very (damsel) ;' that is, oecording to C^ion dra- &ck hara, /d^rata M>a
raj'tini nirgatd, tho night passed away w)iilat ho was still awake.' Kitavcnu
remarks, ' By this it may be inferred that, with tliinking of her, he hod not
closed his eyes all night.' Aktknoh, i.e.. i/ritor unmUatoh latok, on his cyoa
being (still) open.' Tho word laioh in tho commontary indicates that akhtitth
is in the locativo case dual.

' What is to be done ? Meanwhile I will (be on the look out to) aoe
him, when lie bus |iorformcd (his) lunifLl toilet. Here is my dear fHcnd
coming in this very direction, surrounded by Yavana women, having bows in
their hands, and wearing garlands of wild-flowors. Bo it so ; I will stand as
if crippled by paralysis of my limbs.' Kd gatik, lit., ' what resonrce,' <.*.,
' what remedy, what expedient can bo devised ?' This is a common phrase

THITI

. *st ^cw f> ^ _ r x^ ^ t * *\ •*•••.«

in Ptikrit ; it oocon again in the 6th Aot JKiddehdnhparikammam [Sana-
krity krUdchdra-parikarmdnam]. This is tho reading of one of the oldoat
MS8. [East-India House, 1060], and of Chandra-MdianL Kitayema reads
pnUikanndn^m ; bat parikarma and pratikarma have the same sense, vii.^
'decoration after purification of the body/ 'rubbing it with perftunes after
bathing/ Host of the Devan4garf MSS. have parikkamam for parikramam,
'droomambulation.' Yavani, properly a Muhammadan woman, a natiYC of
Jmnm or Arabia, but applied also to a native of Greece. Wilson, in his
translation of the Yikramorvasf, where the same word occurs [Act 6, page
361], remarks that Tartarian or Bactrian women may be intended. How-
erer this may be, it is plain that the busiaess of these attendants was to aot
as the bearers of the king's bow and arrows. At the end of Act 6. a Yavani
entsft again ; idrnga-hastd, ' carrying a horn-bow.' Ch^cy quotes tho fol-
lowing g^oas ; Taoani yuddha-kdU nfy'no *8tram daddti, ' The Yavani in the
time of war gives weapons to the king.' K4tavema says, Tmfank Bmstra-
ikdrMf * The Yavanf is the weapon-bearer.' Angii'hhanga^ properly ' palsy
or paralysis of the limbs.' K4tavema observes that the Yidushaka hero acts
the Fiihkamhha, which he defines as an Adhama-prwfekaka or inferior intro-
dnotory scene, coming between the acts fankayor-madh^a-vartij, and per-
fbrmed by inferior actors fnkeha-pdtra-prayojUahJ, Its object is to connect or
bind together the story of tlie drama and the sub-divisions of tho plot fkathd-
mm§kMtm6rihamJf by concisely alluding to what has happened in the
intervals of the acts, or what is likdy to happen at the end fhhktdndm
hkMmdm apt ionhhspma iiuhandtj.

^ * Leaning on a staff.' Danda-kdihtka = ffoihti, ' a stick, a staff of wood.'
* 'Granted my beloved is not easy to gain, still my heart encourages

Ysne 86. AbyI or QAtmL fSee Yerm S.)

— - |-3w I WW- II wwww I I ^w^ I -WW I-

^« II ^f*»11Mm^T<W II 64

^ TT?!, f%^ ^ITq'TT^'PIs^'^ ^'^ '^^ V^af^ II ^< I

(itaelf) by observing licr gestures (uf love). Even though love has not
accomplished its object the desire of both (of ue) anticipalca eDJoyment.'
K'dtnam; eee note 3, page 54. iVii luMhd, i.e., from her rclntionship to
the Rishi : K. Tad-bAdva-dariandiwdii ; such is tlie reading of oil tlie
Bong&K USS„ luld of iSanlmru. The DovaniigiLrf reed lad'hhdva-dariiittdi/dn
wlicro dffdsi properly means aetivu,' kept in actiTity,' stimulate to exer-
tion,' i.t., exerting itself to obtain hor. But it may be questioned whether
diwdti be not preferable, espocially as Eitavema, though ho writes dfd»i,
Gzplaina it by lanltu/ii/ati, is cheered,' and by diwdttlatn, consoled.'
Bhdva = iringdra-cheihid, the expression of amorous sentiments by ges-
tures.' The gosturoB hero rcfcrrod to are described in tlio next verso, begin-
ning tnigdham, etc. Dariana is either seeing, looking at,' [avaiolana : 8.]
or, exhibiting, showing,' [^idtihdt-karana, K.] In the latter case, tronslata

by her exhibition of amorous gestures.' Ubhaya, i.e., ndi/aia-ndj/iiaych
or ttri-ptiiiuhajfoh. Prdrtkand — abkildika, longing.'

' This is a long Bahuvrdii compound, agreeing with prdrthaijitd. TransklA

Thus the suitor [lover] who judges of tlie state of ft-eling of his beloved
one by his own desires, is deluded.' £fam, i.e., vakthyamana-praldrena, ' in
the following manner, in the way about to be mentioned:' K. Ahhtprdym
= ahhildtha. Samhhdcita = halpita, imagined,' or iankita, sospccted-'
Ithla-jana = manogata-mjakti, the individual in one's thoughts.' Prdrlha-
yitd ~ kdmulah or ydohahah. fidatnhi/alt = apahdiyaU, is mocked,' 'ia
made a fool of;' supply Idmma, ' by love.' The direction mititm tritwd,
implies that, whilst saying this, ho is to smile at his own folly in supposing
that she was as fond of him as he was of her, merely because her gestures
were cotjucttish.
* ' Wliercas by her, even though casting her eyes in another direction, ft

TanaU. BiBnlSL*TiRK(piT*(fwiel]r of ATtOH^m). S—Venat 14. W.

ftf^*: N ?reT fiipni^ H ^ ?Rra i *r ^ wV twttj i

TniTi^s^m^rVw7T:i

tender glance was given [lit., it was looked tenderly] ; and whereas by the
weight of (her) hips she moved [lit., it was moved by her] slowly, as if from
dollianoo ; and whereas by (her) detained in these (words) ' ]>o not go/ [«m
page 61, lino 2], that friend was addressed with disdain ; all that certainly
had reference to me. Ah! (how) a lover discovers (what is) his own!' VUtshitam
is here the pass, past part., and Bni^dham an adverb : 8. Avaruddhayd, or,
according to same MSS., uparuddhat/d = kriia-gaman4ihhddhayd or knta-gatt-
9ydghdt4Hfd. Mat-pardyafiam = mad-vuhayakam, relating to me.' Aho hero
denotes wonder, [dieharye : K.] Swatdm = dlmit/atdm or swakiyatdm, i.e.,
wuU-hrUam sarvam idam, All that was done on my account.' AlUiough her
gestures appeared to be unfavourable, yet it was easy to refer them to myself.'
[dtwut-vithayatwdrcpa iti mantwyam : K.]

' 'still in the same position,' t.^., leaning on his stick, as if anya-hhanya-
pikala, ' crippled by a paralysis of the limbs.' See page 63, line 2.

* ' My hands are not capable of extension [lit., do not go forward], there-
fore by words merely are you wished victory [lit., are you made to be
victorious],' i.e., ' I cannot greet you with the usual anfali or salutation made
by joining the hands and applying them to the forehead ; you must therefore
be c>ontentod with the salutation Jayatu! or Vijayi hhava ! ' This is the reading
of the oldest MSS. [East-India House, lOGO ; Bodleian, 233]. The Calcutta
edition, without the support of any MS. in my possession, adds jayatu, jayatu
hhatdn, 'Let your majesty be victorious.' This is sufficiently implied in
jdpyau, which I cannot agree in deriving from jap, to repeat or mutter,'
but rather from the causal of^t, ' to conquer.' If referred \xijap the meaning
could only be ' you are caused to mutter,' which does not suit the context ;
whereas the sense oi jdpyaee, as the 2nd per. sing. pres. pass, of the causal of
ji, is quite suitable, and is, moreover, agreeable to the interpretation of
Kitavema [vyayi hhava'], and to that of the Calcutta edition [jaydrho '«t].
Lassen oonsiders jdpyaee to be the proper Sanskrit equivalent for the Fr&krit

j>utbia»i, although, with Chi'zy, he refers it iajap [Instil. Ling. Pnik., p. 361],
Moat of tho Doyonigarl MSS. read jidhaintam for jipayuht/timi, I will cqums
to live,' ' I will wish life,' i.e., I will salute you with chiranjiva, Long life
to you!' Cooiiiare pngo 68, lino 12.

' 'Wliy iadecd, hnrving yourself troubteil (my) cyea, do you inr)uiro the
cause of (my) tears.' Thtis esplaincd by Sunkara: t/alhd io'pi lati/aehin
nttrayor anguli/idikam praveiya prtthchhaii bhavatai chaltkuthor aiW latkam
uijAti MM ticam apt. You aro lilto a poreon who, after tliniating ii fingor,
etc., into tho eyes of ony one, oflka, How does u tear conie into your eyes ?'
Tho Vidunliaka probably here quotes boiuo proverb, nnd the king obaerrua in
the next line thnt he docs nut undontand its applicatiun in tho present case.

* Dhinnirtham = tphutirtham, clearly,' intelligibly :' Chondra-fiokharu.

' When the reod imitates tho chamcler [gait] of Ihe Eubja (plant), is
that by its own power ? (or) ia it not (by tlio force) of tho current of the
river.' I'ttma, a largo roed or Cflno [calamua rolang] which grows in Indian
fivers. Kiibja at kuhjtka, properly 'hump-backed,' but also the name for*
ctooIcmI Bijuatic plant \_trapa hi-»pinota], culled also vdri-luhja and jaUt-hihja.
Sankora says it is Hometimos called hitalaya. o. nnmo usually applied lo n

•pocies of water-lily. He also mentionB a reading kunja, an arbour/ instead
of Imhfa. Possibly this is the reading to which the kujlfa of the Devanigarf
MSB. is to be referred, as, according to Yaranichi (II. 33), khujifa is the
FriLkrit eq[aiTalent for kuhfa. There is doubtless a double-entendre in the
word, but the first allusion is to the Kubja plant. In order to apprehend the
full force of the Yidushaka's pleasantry in comparing himself to an upright
reedy aoddentally transformed into a crookod plant, it must be remembered
that his natural form was that of a lame, hump-backed man [tee page 59,
note 1.]

^ ' By you, haying thus relinquished the affairs of your kingdom, it is to
be lived as a forester [^Ut., it is to be become with the manner of life of a
forester], in a wild unfrequented region like this. Since (then) I truly am
booome no (longer) master of my own limbs, whoso joints are shaken about
by daily chases after wild beasts, therefore I will beg you as a faTour to let
mo go just for one day to rest myself.' Amdnusha-simehdre, lit, untrodden
by man:' Taylor MS. Sandhi-handha or Baftdhi-handhana, properly 'the
ligament or tendon which binds the joints together.' Fta-sad in the causal
4tm., is to beg a fayour [^prasdda] from any one.'

' Viilava, aooording to K4tavema = vihvala, pardngmukha, 'ayerse to,'
' turning from,' ' disinclined.' Some read niruUuka, indifferent'

i^ II Tif»mp!ii^^H^ ti G8

W7T T^ ^raf^^Yl^jft^^: II ^-o II
f^^^ar; \\ j:\i[\ »[^ fg^^ n ^mh^ f^rfii fg^n qtfV^
f%^Ji« : II tttV »j^ fWVw II "S-^ii^si^ftfflft -^^ «WT

JTS^ I ^T'S 1^ ^f^Jl^^^IT^lTl^ I

KT^IT II Wf%m II f%T!^TRm^ I TIlfd**Ji^«i ^ ^^il4t|f^

f%nVsfwi

f^i^qt: I ^sStr ^ » Tffl ^PTO^T^ffl II

fg^;^^: I f^ ^g II ?i?f w^T^T^f^ II
TT^r 1 ^^ra I ^ I i?w m^T.^ ^ g^: i

fg^w: 1 ^miM*!^ v^T^^ i

' I am not able to bend thia stning bow, having- Uio-nrrow- fixed -on -it,
against the deer, by whom, posscssiitg (tho privilege of) dwollitig in the
Bocioty of (my) beloved, inatructioD in bcautilul glnnccs ib as it were given (to
Jicr).' Adhijya, »co page 8, note A. Ahita-tayala — arpila-idyala : 8,
Upetya, lit., having undergone,' \_prdpyit, S.]; Vqxicq uptta, poascsscd of.'

* Compare Ibc samo oicprcBaion, page 41, note 1.

' By mo a cry has ])een mode in tho wilclemeaa,' i.t., I have spoken tn
vain, no one lietenB to mo Ito'pi no irinoU: Ch.]. This was a land of
proverbial phrase : Compare Ilali&bharata, I., 3022 : Aham idam iuny*
raumi, kim nit irinoshi tnt : Also AmaruJiAtaka, TC.

' Wlint else (ought I to have in my mind ?} Tlio words of n friend ought
not to bo disregarded by me : Bo (thinking to myself) I stand here.' After
kim anyat ' understand hridayt kartavyttm ; and after it*,' hrufdy* krilvd.

Vena 37. ruiiiriTiiiKX, in wbioh each whole line im ftlika. 5m Vene 33.

6» N flTifHt Sir: n At-

ft^; . ^: ^:
THIT I *: ^ S"^ ^: I

' Ib it in oating sweetmeats (that you require my assistance)?' The
Calcutta edition and my own Bombay Devan&garf MS. read khanjide, which
might equally stand for the Sanskrit khddikdydm, but the above is the reading
of the oldest MSS. Khddikdydm is given on the authority of Chandra-sckhara
and the Bodleian MS. (233). According to Yartika, I. on Panini, III., 3.
108., kkddikd is an admissible form.

' LU,, The opportunity is taken/ t.^., 'Now is a good opportunity:
now is the time : I am all attention : [avadhdnam kritam : Ch.] I have
nothing else to do but to listen.' Amara gives as one of the meanings of
htkama; nirvydpdra-ithiti or vydpdrdntarthrahUa-sthUif 'the state of having no
other occupation/ t.^., 'loisurc, opportunity.' The above is the reading of tlie
oldest MS. and of Kdtavoma. Sankara has yrihUah pranayah, and the Deva-
nikgaH MSS. wyrMta ayamjanah.

* Sankara quotes an aphorism of Bharata, as follows: An universal
monarch is to be addressed by his attendants with the title of BKaiia
[Bhartd\* Boehtlingk compares S4hitya-darpana, page 178. K4tavcma
remarks that the inferior attendants only ought to use this title ; the otliers,
9%cdmin or def>a.

«• II ^f»<yM'H«!)*«'fl II "^0

TfifY '^flim^lB^ VTTTft f^flrf^irs^f^lFf^l^^nni^

^T^: I

^irqf^: II ttttth^^I'toVw n f^^^ift ^nlrrf^ *i*i«ir
^^ ^ Tm fl'^rTT t ?raT f% t^^:

^*1'i<f|y^«Sl*Hil«*l<fti4^

f^rfir^T T^ TT^: HTUJHK f^f^ II v= N

' Thcro standH his Majesty eager to givo (eomo) order, caeling a look in
this direction.' According to K&taTcma ulkanl?ia = u4grii>a, having the
nock erect with oxpeclation.' It is hero equivalent to udyala, 'ready,' 'in
the act,' 'on the point.'

' Though observed to have evil cflccCs, the chose has proved only an ndvan-
lago in (the case of) our rattstor.' Drithta-dmhd may porhapa bo tntnalalod
regarded as a fault:' Bco thoend of note S, page 71. One MS. reads dtb^^d-
doahdpi, ccrt&inly hunting shows no ill-efii.'cts in our master,' etc.> >' ''

' For truly hia Majesty, like a mountain -roving elephant, cxliibits [bean,
Pomcssch] a body, whose I'ore-pnrt is hardened by the inccswint friction of the
bowstring, patient of the rays of the sun, not aft'cctcd [broken, wcokened]
by tho alighloat fatigue, though losing flesh [reduced in bulk] not (in a
manner) to be observed, by reason of (increased) muscular development, (and)
nil life and eoer^.' Atphiitana = tartlinini, rubbing,' drawing :' Tlio idea
generally implied is that of moving or flapping backwatds and forwards.
Pirra = pirva-bAiija. Klfia-leiatr; tliis reading is given on tho autlioritj
of Sankam and tho oldest lilast-Tndia House MS. (No. 1060). Katavema
passes it over. All [ho othcni read iwcda-Uaiitr. It may bo suspectod that
Motda was accidentally written for hheda, tlio synonym lor kUia. f'ydyalaltcdd
ex irila-pjfdj/dmalwdl [Ch.], and drtdhatwdt [K.] It is tho state

Vans aa HiLiHf or UXmihI (vsrioiy tit Ati-sTakkakL) Stt Vctm* 10, 10, ao.

1R|^

"^i N f%?fHt Sir: n ^^

P^TiH I ^n5?5 ^: I
f^i^ ^w^ ^^[f^ <A<Ni*iilDi^>< : w^: M^ •

prodooed by vydydma, ' athletic and manl j exercise of the moBclee of the
body/ Alakihya » na vihhdvya, * imperceptible/ Compare in the beginning
of Act 6, IMffo ^pi ndlakihyate, and Act 7, avatimo *pi na lahhyate : also
ffitopade^ line 263 1, kdyah hhiyamdno na lakthyaU. Prdna-sdram, 'whoee
whole eosenoe or subetance consiBts of life and spirit.' Compare vajra-Bdra^
page 13, line 4. Btbharii, see page 23, note 1.

^ 'The forest has its boasts of prey tracked, why then is it staid ?' t.^., Why
do you delay ? ' The first clause follows the reading of the DevanAgarf MSS. ;
the second is adopted from the oldest MS. (East-India House, 1060), sup-
ported by Kitayema. Kimiti, Cf. Hitopadesa, line 2618 ; Qfta Got., iz., 7,
GrikUa « jndta, ' found out,' ' discovered.' The Bcngdlf MSS. insert pra^
ckdra-^Lehita^ 'indicated by their tracks,' after * grMta*

* Mdtkavya is the name of the Yidushaka. In the Beng41f MSS., it \b
written Mdihavya,

* * fie firm in your opposition,' Persevere in throwing obstacles in his way/

* Pralap » yadvd tadvd hhdsh, to talk nonsense,' ' to talk idly/ Vdidheya
^ miirkha, ' a fool,' ' blockhead.'

* ' The body (of the hunter) having tho waist [belly, abdomen] attenuated
by the removal of fat becomes light (and) fit for exertion ; moreover tho
^irit of living creatures is observed (to be) affected with various emotions,
through fear and anger ; and that is tho glory of the archers when the arrows
&11 true on the moving mark. Falsely indeed do they call hunting a vice ',

Ytne SOl 8Aiu>dLAviiiiifpiTA (?Ariety of ATiDiifm). Se€ Verses 14^ 30, 90.

«^ II ^fir^in^p^rw II "^^

fw^^: II wf^w II ^^K^'^r?%'5''' I Ti^»T^ ^rf^fif
f^^;^^: It WT^^ II -v^ ^ ^ajiis^ri* i Ti^H^TrafJi^

TT^T I ^T^ ^Tnm I TIT^ni^f^SVf%rTT: ^; I^Trt^i^^^
TTpf^T'S^Tfil I "^^ rrr^

whcro (in) lliero such n recreation as tliifl ?' M«tlai, iiilcps or fut,' or mthcr
tthaulya-janaka-dhdlu, a ecroUH Bccrclion cnuBing I'"liics8 :' K. It performs
the Bonio functions to the flesh ihut tlic marrow docfi to Iho bones; ita pioper
scat is in Uie belly [udarawi\ : heneo the deah ia called nitdat-krit, the maker
of odepa.' Chheda = ndia, dostruction,' rcmovid,' reduction.' Cf. Ohanna-
chheda, the cessation of the heat:' VikramorvaaC, Act 4. Utthdna-yogyam ;
Iho Itengi'iK IISS. read titsuha-yogyam, hut vUaha ia merely a aynonyro for
tiUhina, which ia applied to nny kind of manly exertion. Edtavema Bays
the word here refers eapecially lo the act of mounting on horae-baek. Sallwd'
niim, i.e., janlitmim linhiidindm, animala auch oa liona, etc.' It probably
refers both to the hunters and the hunted. Vikritmat, affected with vikriti
or vikdra, i.e., any emotion which couses a change from the prahritt, or
natural and quiescent state of the mind [^parili/alia-frakriliiam : K.] ; See
page 37, note 2. Bhaya-kroilai/oh [intoK^ = hhmje krodke eha. Sonlfoiu
cxplaina utkartha hy pratishthd, 'fame, honour.' Vyasanam: In Ifonu, VII.,
47. 50., bunting ia designated as one of the ten vices [lyntnndni] of kings,
and ia, moreover, included amongat the four moat pernicious [kaihlatama].

' Uttdha-helukah, One who encournges or incites to exertion ;' opposed to
Mttdha-hhttnga-larah, One who damps anollicr's zeal ;' IlitoixideBa, lino 1987.

* n is Majesty has returned to li is natural atatc [i.t., is no longer eager
after tho excitement of bunting] ; but tbou, wandering from forest to forest,
wilt probably full into tho jaws of eomc old hour, greedy after a bumon noee.*
Prakriti, the naturul, (luicaccnt, state of the soul,' aa opposed to vikriti : sev
above. Akiftditu: see p. 60, I. 2: Daia-kwiir.: p. 151, 1. S. Xara-ndiikA:
K&IOTOina in explanation says, hhallidd tnamuhi/indm ndiikAm grihiKinti,

bean seize the human nose." The Bengdli read sri^dkhmrijfO'lolupasifa,
' eager after a jackal or doer.' Hiehehhasia is the Prdkrit for rihhofjfa, in
aooordance with Yararuchi, III., 30.

* Let the buffiEdocfl agitato-by-their-plimges the water of the tanks,
repeatedly struck with their horns : lot the herd of deer, forming groups
under the shade, busy themselves in rumination; let the bruising of the
Hust& grass be made in (undisturbed) confidence by the linos [herds] of boars
in the pool; and let this my bow, having-the-fastening-of-its-string-loose,
get repose.' Odhantdm = lolayantu^ ' Let them agitato, stir :' K. : hence
Uddpa is one of the names for a buffalo. Odh is properly, ' to plunge into,'
or plunge about in.' Nipdna = dhdva, ' a reservoir near a well [upakdpif] :
Amara. Romantham = adhara-ehalanam, 'The moving of the lower lip :' K.
and hhuktoBya punar dkruhya or ud^irya charvanam. The chewing of what
has been eaten after drawing or vomiting it up again:' S. and Ch. : i.e.,
chewing the cud.' Ahhyasyatu — paunahpunyena karotu, Perform again
and again :' Ch. Tatihhir = yiithaih, ' By herds.' llie Bengdlf read vardha-
paiihhir, By the chiofB of tlie boors.' There is no difficulty in tatihhir;
many herds of animals form lines in moving from one place to another, or in
grazing. Mmtd, a sort of fragrant gross [^CyperuB rotundm] of which swine
are fond, and are hence called tnuttdda, KBhati = viddranam, * tearing, up-
rooting :' K. : and huUhanam, rolling :' S. The grass would probably be
bruised by their trampling and rolling on it, as well as by their eating it.
SithHa-jyd'handha = avaropita-guna. Sankaro and Chandra-sekhora observe
that the above verse furnishes an example of the figure caUcd Jdti or Swabhd-
vokiif i.e., ' Description of living objects by circumstances or acts suited to
their oharaoter.' They olso animadvert on the somewhat unusual change of
oonstmction from the nominative to the instrumental in the third line, and
its resumption in the fourth.

Vdne 40. SABnt^LAviKsfpiTA. (?»rioty of Atidhiiiti). Set Verses 14, 30, 36, 3».

L

•tt II TifinrTMinff'TTw II 7-*

^siTilfrr: 1 ^IfT,li»riT«*!!> ft^^ I

TTTT l^STl%f*IT4^^'T71T^^^^^f%»0:i^!r«ni^^ft«T«

^ f% < l ^ lcti^TT^Tlfa ^W. I

rl^ ^^^:^YfW^ 4*lpt1 II 8\ II

^txi1?t: I ^\ ^rsTTTrafFi ^nSI i

' PrahkavUhnii, The Mighty ono.' This more Doitrly corresponds lo our
cxprossion Ilis Mnjoaty' ttiaii tho oUior common titloa twiimin, hhartri, etc

* Vana-grdhinah = vanilearodhatdn : bco page Gl, noto 2.

* In ascetics with whom stoicism [a possionloss stat«] is prodominant
(oTor dll other qudities), there lies concealed a consuming energy [fire].
That (energy), like eun-cijatuls, (which are) grateful [cool] to the touch,
tlioy put forth, from (being acted upon by) the opposing-influence of other
forces :' )'.«., The inhabitants of this hermitage, however passionless they
may be, and however agreeable as associates when unprovoked, contain
within themaelvoa a latent energy, whith, when roused hy opposing in-
flucQCea, will bo put forth to the destruction of those who molest them : aa
a crj'slal lens, however cool to the touch in its natural stole, will emit a
burning heat when acted ujion by tho rays of the sun. Sama-pradhantthu,
'to whom stoicism is everything;' who regard eiomption from all paasion
and fooling as tho lummum bonum. Surya-hinla, lit., beloved by tho sun,'
also called tiiryK-mmV, tlie sun-gem,' nnd diptopala, shining stone,' was K
stone resembling crystal, Wilson calls it a fabulous stone with fabuloni
properties, and mentions n fellow-stone called (handra-linta, moon-bdoTed,'
or chandra-mani, moon-gem.' It may bo gathcretl from this passage that ita
properties resembled those of a glass lens, and it may bo presumed that thia
instrument was not unknown to the llindua at tlio time when this play wu

Vorea 11. VrAikri or KK%iik«KK\ (»

II Pi *'»!*«: ^'TT^f?!: ii
TT^ i vf^:^ fvUm II vi'TEng waft ^ ^ r ^i i^ i c i

tifr^ii: I ^ ^^ ^nir^ n \^ f^mi^: ii

writton. The following parallel sentiment is from Bhartri-Hari, II., 30 :
Tad aeheiano'pi pddaih tprishtah prqfwalaii aaviiur atikdtUahf tat tejoiwi
puruikah para-krita-nikritam katham sahate, Since even the lifeless (stone)
beloved of the sun, whea touched by its rays, bums; how then can the man
of spirit put up with an injury inflicted by another? ' Ahhtbhava = tiraskdra,
insult : ' K. The sun's rays, disturbing the natural state of the stone, are
compared to the hunter's disturbing the hermitage and provoking its inha-
bitants. Vamanti: this is the reading of all the Devan^gaH MSS. and of
K&tavema. The Bengill read gparadnukiUd apt ikrya-kdntdi, te hyanya-tejo-
hhihhavdd dahantif * Although the sun-crystals bo grateful to the touch, yet,
ftom the influence of other heat, they bum.'

* This is inserted on the authority of Kdtavema, and one MS. [East-India
House, 2696.] The Bengilf read, hho uUdha-hetuka nishkrama.

* Your arguments for exertion (in the chase) have fallen (to the ground)',
i,e., All that you have alleged in praise of hunting, with the view of rousing
the king's ardour, has boon in vain.

' Some read hhavanto ; but the feminine hhavatyo (which is supported by
Kiitavema) seems more correct, as tho fcmulo attendants, called Yavanf, are
intended. See page 62, note 3, in middle.

* Fulfll your office (of a door-keeper),' i.^., dwdra-etho hhava, ' Stand at
the door:' Ch.

* (The place) has now been made clear of flics by your Majesty,' t.^.. We
are now left alone, and no one can interrupt ur. Nirmak$hikam =s nirjanttm.

TTSTT I ^^nirT: I

II '3HV^"*«hMf^^ ti

'fri'u iVom pitijild;' S. rtmaMi, According lo Panini, 11.. 1.6, nirmakthikam
is an Avynj-lbliaya comimunii ; but it is hero ubcU adjoctively. Tho Frikrit
pfliiivalcnt follows Varuniclii 111., 30, 'llie pliroao occurs again in the
beginning of llio fith Act. Haa matihiiam horo at all tlie eeneo of Uie French
mouchtrd, n spy,' wLith ib dcrivi'd from moiKhe, a fly?'

' On tliia sU>no-Bcat, fumisliod with a canopy,' otc. 8t* page 26, note 1.

' Lit., Thou host not obluinLsl (bo fruit of thy oj'ca, iinoo tho boat of
things worthy to be soen has not been seen by thee ;' i.e., Until you haro
seen SakuntiilA, you may tonsider your tycs lut barren, and created in rain ;
when thoy liavc fallen ii[Hin Ibid object, they may then be said to hare
yielded some fruit. So in the Vikmmurvasf, Act 1, tlio King, speaking of
Utrasf, Mp, yaiiya nelraynr ahandhgayoh [not barren] palhi stkitd Iwam.
Ct. also (ido-OoT. ii., 6: JTurim acalotat/a ta-pkalaya nayan*, 'look upon
Huri (and) make thy cyce fniilful.'

• ' Every one rcgnrdB his own as beiiutifnl ; hut I speak in reference to
Hint uimo SakimtoU who is Ihc ornnmcnt of the hcrmitAgo.' Atmijf*m it
given in one Jlombny US. [Riist-India llnufie, 1A5A], nnd is supported \\y

T^ * f%7fHV sir: N o^

ftf^*: H w^T^ II 'iv^ I ^ ^^^T ^ jyxm » ""ifTii II

f^FTV I

f

K&tavema. Zaldma = alankdra, Adhihriiya, bco page 5, nolo 1. Of.
Halavik., page 49, line 1 1 : Mudrdm adhikriUfa bravimi : also, lloghu-van^,
xi. 62 ; Kum&ra-sam., iv. 38.

* ' I will not give him {in opportunity (of speaking about her).' Se may
stand for either asya or asydh ; Katavcma here interprets it by the former.
AvoMram = vdg'avoMram. I will not hold a conversation with him respect-
ing Sakuntali : 8.

' ' If she be a hermit's daughter, she is not (fit) to be wooed (by you) ;
what (good) then (will you get) by her seen?' This reading is adopted from
the Bengali MSS.

' ' The heart of the descendants of Puru does not engage in (the pursuit of)
a forbidden object :' 8e$ page 30, note 2. The Bengdlf M 8S., and two of the
Dovan&garf [East-India House, 2696, and my own] insert the following
carious verso before the above sentence : Miirkha, Nirdkrita-nimethdhhir
netra-panktikir unmukhah Nkvdm indu-kaldm lokah kma hhdvena paiyali,
* O fool ! with what idea do people look at a new digit of the moon, turning
up their faces with a row of eyes free from winking.'

* ' (Although the reputed) oflspring of Uie sage, she is really sprung from
a celestial nymph, (and was) found (by him when) deserted by her ; like a
severed flower of the Nava-mallika [tee page 21, note 3] fallen on the 8un-

Vorve 4S. Amnk or OXriiX. {See Yorso 2.)

'•': II TifirBT^ir^frer II "'S

f^^v: II f^t^ u sin ^^ fti?^^^ ^(^r^^
f^^T?^: II f^if^ II ^TJT ^^ift ftuj^ra^ '3*f'iH^

Trr^ 1 1 m^ tttI ^naft i ^^^4i<l: i

plant ' [swallow- wort, gigantic Asclopias, or Culotropia gigontea]. The
Nava-moUiki was a delicate and tender plant [alikoinala-pjuhpa-bAada :
Cli.] which, aa a creeper, depended on somo oUier tree for support ; the arka
was a largo and vigorous one [i« Sir W. Johob, vol. v., page 102] : hence
the former is compared to Sakuntolft, tho tnltcr to tlio Bogo Kanwa. ttunkoni
explains arkopart by ravnr upari, upon the aun ; ' but, accerdiug t« Sir W.
Jonoa, riwt may bo a aynonym for tie swallow-wort ; and Sankara himself
hints that some interpret arka hy arka-puihpa. Kitavema explains the fint
lino of the ve»e, but dismisses tho soond ue too clear for any remark.
SHra-yticati ; aue puge -13, note 2. According to K&lavcmn, lila is used
vdrldi/dm, it ia said,' it ia reported;' but Snukaru intcrprela it by
niiehilani, eertainly.' Sithilam = vrinldeh ehyutam, fallen from tite stalk :'
Ch. The corroapondonco of tho words in the first lino with llioaa in tho
•econd is noticealile ; tura-yupati with nava-maH\k6, mum with arka, apalya
with luiuma, ujjhita with iithila, adhigata with chyuta.

' Just OS to any one [lit., of any one] having lost his reliah for dates,
there may bo a great doairo for tho tamarind; ao is thia desire of your
majesty (fur Salnrntuli), alighting tlie jewels of women in (your own) haram.'
Pinda-kharjiira., a kind of Kharji'ira, or date- tree,' here probably uaed for the
fruit, and therefore in tlie neuter. Tintidikd or tintitii, the tamarind 'tree.'
Udvyila = vaimanatyam prdpita, brought to a change of mind or feeling.'
mkiA. ilMkA and ttlhl are the regular Pnlkrit ei|uivalenla for (M. Sm
IfMMen'a Inst. Prik., page 1B2, note.

v>,J

* Was she endowed with the propertiee of life by the Creator after ) «Nr rv
delineating her [placing her] in a picture ; or was she rather formed by the
mind by a concentration [aseemblage, selection] of lovely forms. She appears
to mo like a matolilcss [the lost] creation of the loveliest of women [or like
another creation of tlie goddess of beauty], when I recollect [recollecting]
the omnipotence of the Creator, and her (graceAil) person : ' t.^., When I
call to mind the divine power of Brahm&, I cannot help regarding her as
some fiuiltless picture which he has painted and endowed with breath and
life ; when I reflect on her sylph-like figure, I am inclined to think she must
hmve been formed in his mind by an ideal selection of the most beautiful
forms. Or, it may simply mean, — Whatever was the method of her creation,
whether she was formed by the hand, by first painting a beautiful figure
and then breathing into it the principle of life ; or by the mind, by collecting
into one ideal model a combination of various exquisite forms; it is clear that
when I reflect on the omnipotence of the Creator, and upon her loveliness,
I must regard her as an unequalled beauty (or, as another creation of the
goddess Lakshmi). Stri-ratna is explained by Sankora and Chandra-fekhara
to mean T^ikshmf ; but it may be better to refer it to the anUpura-itri-ratna
mentioned before, as apard ^ apiirvd, 'matchless,' 'peerless,' 'without a
fellow;' ma tidyaUpard : K. and 8. ChiU'^ = 6lekhye, Nivuya -= vinyasya,
'hmving placed, fixed, committed.' Pankalpita = iompdditaf or sampanna,
* endowed with,' ' provided with : ' K. Ybya, at the end of a compound, is
used somewhat vaguely ; iaiiioa-yoga may mean a combination of the various
properties of being and life.' K&tavema observes that, as an object is lovely,
so is it capable of being represented in a picture,' and refers to the verse in
the 6th Act, beginning Yadyat $ddhu na ehitre $ydL This, he says, is tanta-
mount to asserting that the figure of Sakuntali was faultless. Rupochcht^a

Veme 4S. VAtAitTATiLAKX (a varioij of SakkaeO. 5f# Venet 8, «7, 81.

K" II ^finrmTiw'^ " ^

^^Ti3 gTiaTTf ^^f'l^ ■^ r\\ ^^1^ ^^ra

= chandrddij-iipamdnn-catlu-s'iiiiuehehat/a, i.e., collecting together such models
of l>cBUly us tliu moon, ek*., for ihc imiiiosc of forming one ideal perfect form,
by A Bclection IVom ouch : K. Jfanasd tri, or lalp, to form by means of the
mioil ; ' licncc ofti^n simply, to imngino ; ' and hcncr>, mano-knlpitum, an
idoa.' There may bo on ullusion here to the mind-bom sous of Itralimi.
Vidhind = ridhdlrd. K&tavemu observes that, being dissalisfiod with tlie
thought contained in the fintt line, he ssserta in the second thut her limbs
were loo dclicole to have been foahionod by tho hand in a picture ; they
must, therefore, have been formed in Ihc mind." SCr\-ralna — »{ri-irMMMa :
Ch. Jdlau j'dlau yad utkrlihtam laddhi ralnam praehahthatt, whatever is
best of its kind that indeed they cull ratna, a gem :' Ch. Tlie connection of
aniwhinlya with the dative case m« is unusual, but not without precedent,
Tho Bongdlf MS8. road ehiltt for cAitre.

' The sup pi nil tor.' Tlie verb prnfy-ii-i/M = ni'rilirt, i.e., to reject,' re-
move,' 'set aside,' and pralijtUUia, rojoclien,' is hero used for 'the cause of
rejection ;' i.e., anything which, by its superiority, supplonta and brings into
contempt what was before highly prized. Tayd nija-taundarya-mahimnd "iiyo-
r-kparati-ritpam hhanditam : iS. So also, in the beginning of the Vikramorvasf,
Urvasf is called ' pratyAdtio riipa-garvitdydh ir\-gaurydk.'

' This faultless form (is) like a flower not (yet) smelt, a t£nder-shool un-
plucked [uncut, unhurt] by tho nuils, on imperforated jewel, fVeeh honey
whose flavour (is yet) nntnst^d, an<i the full [unalloyed] reward of moritorioui
deeds. I know not to what possessor [cnjoycr] here [of this form] Doetinj
will resort ■' i.e., I know not whom Destiny intends to be the enjoyer of her
boButy. AHnumt, i.e., idihdtaMitam, ' Still remaining on the branch.'

Ven»ti. Si«M»»tBt(»»rietxof Att*»iitO *- Vursea 0, 91

ft^Twr: I ^^n vrtr ^PfR^ ^ftr^ ^^t tffei'T'T: i

Andmddham a oiomtdkirffam, ' nnporforatod :' K. Cf. Bagha-ToiiBa, i.,
4, where he speaks of matiau vajra-iamutJArne Mroiya gatih^ ' the entrance
of a thread into a gem perforated by the adamant' The Bengilf MSS. read
andmukiam = aparihUam, dkardd dnUa rndtram, not yet put on, only just
drawn from the mine:' S. Phalam punydndm, i.e., the fruit of many
virtuous acts in various former births come to its maturity' fparinati-
hhktamj : S. AJchanda = uampiirnaf 'unimpaired/ 'entire.' The con-
sequences of good deeds performed in former births is sometimes mixed with
evil; but, in this comparison, it is said to be unalloyed: hence the form of
Sakuntali is called anagham, faultless,' .e., praiyavdya-hetu-rahitam : K. Iha,
Le., Oimm rUpa-vuhaye^ 'with reference to this form :' K. Samupatthdiyati
as Mmprdpiyaii, ' will attain,' ' arrive at.' This verse affords an example
of the figure called Rupaka,' i.e., A description of one object under the form
of another, animate or inanimate, which it is poetically supposed to resemble.
There are various modifications of this figure.

^ ' Therefore let your highness quickly rescue her, lest she fall into the
hands of some devout-rustic, whose head is greasy with the oil of Ingudf.'
See page 18, note 1. Ifd = yathd na: K.

' 'Towards your honour what kind of feeling (was displayed) by her
eyes?' Aiha is used in asking a question: 8. Bhataniam aniaretta »
hkavan-nmittam : Ch. : = hhavan-madkye : 8. The same expression occurs i
the third Act of the Yikramorvosf, where the interpretation given is, 5A\
vantam uddtiya, i.e., ' towards or with regard to you.' Antarena is similarly v^
used in the Milavikdgn. page 5, line 3. It governs an accusative case, by
P&nini II., 3, 4. Driihii-rdga = chahhuh-priti, ' the love of the eyes :* K.
The above is the reading of all the Devan4gaH M8S., supported by K. and
8. ; but the Beng41{ read ekiita-rdya.

M

r

f^^^r: I i^Tcf^ mwMMi ^^ ^i^fl^'^ft^f^ I

TT'^^RT^ I rTOT f%

■jrr^rg ^^^^^■^H^uft "^toI 11 vi 11

' ' Wlion I Htood facing her, her glonco was withdrawn, a smilo woa (feigned
to be) rfiisod from some othor cnuee (than love); hence love, whoeo cniirso wai
chocked by modesty, was not (fully) displayed by her, nor (yet) concealed-'
Anya-nimitta, i.e., some other cause than love, which was the true ono ; \_abhi'
Idiha-pyatirikta : K.J ' I!y this her love wos concealed:' K. Tlie BengdH hovo
ialkodayam. Vinaya-vdrila-frittir ia to be taken with madano : K. Cf. pago
50, note 4.

' Is it really (to be expected) that she will scat hetsolf on the lap of jon,

barely seen?' i.e., Do you expect to gain her all ot once, without Bom«

effort?

^ ' Again, at our mutual departure, her feeling towards mo was betrayed

'■~ her ladyship, although with modesty.' SakhWiyiim before mithah is not

^period by the ooramontalors or by the boat Dovan&gari MSS.

For, Iiaving proceeded only a few stops, (that) slim ono atoppod without

\

■f), containing twoirs ■jllmble* to tlN

II

k (Tnri«tT or SakkarI ). Sm Ven«s 6, 27, 31, U.

any (reitl) occasion, saying, ' (My) foot is hurt by a blado of kufia-grass ' [p. 67,
L 2]; and remained with her face turned back (towards me), whilst (pre-
tending to be employed in) releasing her bark-dress, although not (really)
entangled in the branches of the shrubs.' Dorhhdnhirena : see page 67, note
3: page 18, note 1. lU: seepage 52, line 6. Akdnde =■ akatmit: K. : = animit-
iam : S : =: anawuaram : Ch. One sonse of kdnda is ocoasion/ opportunity.'
VwriiUhvadand, i.o., mad-twalokandyaf for a look at mo :' 8. ThiB yerse affordB
an example of the Sam4dhi alank&ra :' 8.

' ' Therefore be provided with a stock of provender : I see that you have
made the penance-grove a pleasure-grove [pleasure-garden].' QfihMa^&ihmfo^

one who has provided himself with provender or the necessaries for a
journey.' According to Eatavema it is hero equivalent to tofmadd^,

equipped/ ' prepared/ i.e., for rambling in the precincts of the hermitage
in quest of Sakuntald. The Yidushaka is characteristically anxious about
the provisions.

* According to Manu (vii., 131-133) a king might take a sixth part of
liquids, flowers, roots, fruit, grass, otc. ; but, oven though dying with want,
he was not to receive any tax from a Brdhmaii learned in the Yedas.

W II '^lHM»l^*rl'!J II M

?TTT:tr^T»in ^■^^4 TTf^TW^ f% ^: II a^ II

^TT^ I ^n! f%^T^ w- I

^j^TT II 2rr§' T^T II ^ ^KTTaii*r)*si<;^ TnT%f»T^ irt^^ I
ifV^Tftv: II Tlf^'^ II ^^ ^^ HTT I VT V"' '^^'^ ^ ■^'*^""''
^V^trf^ : H Tif%»a II araq ^ra^ M(f T iTcnV ^ •^ft^mr^

^r^XTTHM ^^fjTT I

3(f7i^iTHlTm^'Tqf%i(ft I

' ' Those hermits pay anotlier (kind of) tribute, wliicli, leaving behind
lieaps of jewels, is welcomed [rejoiced in] :' i.e., which is welcomed more than
heaps of jowoIb. This is the reading of the oldest Scng&h' USS., asd Bccms
preferable to that of the Tlevaufigarf anyad hhdgaihn/am eUihdm rakthana
nipalati, another tribute occnics (to me) for their protection.' According to
Amarn (II., VIII., 1. 27) bhAgadheya in this sense is DiBaculiDC. Sonkora
and some of the Bengali have punya for artya.

' That tribute which arises to kings from the (four) classea is periebable;
but licnaits [inhabitants of the woods] offer us a sixth part of (the merit of
(heir) penance, (which is) im perish able.' Vamebfiyah, the four classes of
Br^hmatiB, Kshatriyos, VaiSyaa, and Sx'idraa:' K,, 8,, and Ch. Hence it
would appear that the Brfthmons were liable to eomo kind of tributo da well
OB the other classes, though it is clear from Manu that thoy wore in moot
cases ozcmpt. The Bongfilf have dhanatn for phatam. Dadati; the third
coDJugatioQ rejects the aasol in the third person plural.

' We have accomplished our object,' i.e., in gaining on audience of the
king: S. Uanta, an estlumation of pleasure : S.

* Oh ! it is to bo by the hermits, [it must surely be tho hermits] by their
deep (yet) ealm Toices,' i.e., to judge by their deep, yet suppressed, tone,
tl)Q voices which 1 hoar must be those of some of tho hermits.

' Propody the ground near the gate of the palace' \rdja-dteira-pradti*:
S.], but hero simply the station of tlie [Hirtcr [dwdram : Ch.]

Verse 47. ^u»a or Anvihtv*". fi^ VorMsS.a, U, S6.

^ The present for the fiiture is not unoommon. Compare page 12| line 1.

* 'Oh! the oonfidenoe (inspired by the sight) of his person, majestio
though (it be) ! But this is quite natural in this king (who) is yery little
inferior to a Rishi.' DiptinuU = tefoHPtn, splendid/ henoe 'majestio/
VmoMoniyaia, * the state of being confided in/ Vpapanna, fit,' proper/
' agreeable to reason.' Gf. Yikramorya^fi Act 2, upapannam pisMhanam oiya
vdyoh. EMi'kalpef ' resembling a Itishi, but with a degree of inferiority /
tueh is the force of kalpa in composition. Dushyanta was a Bijarshi, and
therefore one degree below a Itishi : Bee page 43, note 2, in the middle ; and
page 38, note 3. The Devonigari reading is rishibh^o ndtibhmne rdjani, but
the Beng&U is hero proforablo.

* ' Because, by him also (in the manner of a Bishi) a residence has been
entered upon in (this) hermitage open to the enjoyment of every one : (and
because) he also day by day accumulates the-mcrit-of-penance through the
act of protecting (his subjects). Of him also having-his-passions-in-sub-
jeotion, the (same) sacred title of Muni [or Bishi], but (with this difierenoe

Veno 48. MandXkrAntX, varioty of Atyabhti. Set Veno 15, S8.

h^tt: I '^^ farf I

that it is) preceded by ItAjn, [i.e., RAjarshi] repeatedly escenda to heaTcn,
beiDg chanted by poire of (celestial) minBtrets.' Adhydirdnta = tud-h-ita
appropriated,' talcen possession of :' K. Airanie = dharmAeharana-tthdiu
a place for the practice of religion;' K.; = gdrhmihye, the order of &
householder : ' S. and Ch. It ia dilBcult to see how this Inst eenso can apply.
ICakshd-ijogdd : See p. 79, lino 2. Cf. Manu, vii., 144. 'Tlio highest virtuo
of a king is the protection of hia Bubjecta.' Ckdrana-dwandwa = gandJiarha-
mithuna, pair of Gandhnrbos, or utlcstial choriatera.' Tlicsc beings were
tho rouaicians or minstrela of Indra'a heaven, just as tho Apaaras were the
dancers and nctroBses : and (heir business wna to amiiso tlio inhabitant* of
Swnrga by singing tho pruiuee of goda, saints and heroes. Chdrana is any
bard or herald. According to Kalavema krvalam = era, 'certainly.' Thi«
verse alTorda an example of tJte figure called Vyatircko,' i.e., A description
of Uio difforenco of two things compared in gome reapoots to each
otlier: S.

' ' The (Hcnd of Indru.' Bala-hkit, ' Indm ' wlio cniBhoa aimice with hb
thunder-boll. Sakhi ut tlie cud of a compound (like rdtri, ait/ii, etc.)
changes itd final to a, and hocomcs a noun of the first claaa. Fko. V., 4, 87,
91, 08, 102. Indra ia the chief of the Suras or secondary gods, being
inferior to tho goda of the Triad; and corresponds to the Jove or Jupiter
Tonans of classical mythology. In his lordship over Swargn, or paradise, he
might be supplanted by any one who could perform a hundred Aiiea-nirdkat
or horse-sacrifices: see p. 4^, note 1. Ho and the other Suras wore forever
engaged ia liosLilitics with their holf-brolhcrB, tho demons called Asunu or
Daityas, the gianta or Titiins of Ilindi'i mythology, who wore the children of
Koiyapa by Diti, as the Suras wore by Aditi : see p. 23, note I. On nich
ooooiions tlio gods acom to have depended much upon tho aaaiatancfl they
rocoivod from tlte horooa of the earth, such as Dushyonta, riiniravas, etc.

TTUT R ^^rre^ ^jrm^ II ^Rf^m^wwlV I

HI^*I^ I

^ This iB not wonderfali that ho whoso arm ib as long as tho bar of a city
(gate)i shoalid alone govern the entire earth, haying the ocean as its dark [green]
boundary [i.e., as far as the very ocean]. The gods, rooted in their enmity
with the demons, in their battles expect victory through [in] his strung bow
and the thunderbolt of Indra.' Parigha = argala, the bar or bolt which
fastens a gate.' In a city-gate it was both massive and long {sUfdna dWgha :
Ch.) and therefore an object of comparison highly significant of muscular
strength. It should be borne in mind that length and vigour of arm were
prime requisites in the ancient hero, whose fame depended on the eose with
which he managed his bow. Hence the appositeness of such epithets as
wuihd'hdhu «oA prdtuu-hdhUf 'long-armed.' Bhunakti = pdlayati: Ch. Bhuj\
applied to a king in the sense of ruling and protecting the earth, is common.
Cfl hnUndm priihivim hhunkU. Manu, vii., 148. Baghu., viii., 7; iii., 4.
AiantaHU = tehehhatUi, wish for,' hope for :' in this sense d-sans is con-
jugated in the 4tm. Samitiihu surdh, etc. : this is the Bengilf reading ; the
Devan4gar{ have iura-^^atayo baddluhvaird, etc. Daityairf See the lost note.
Adh^e; see page 8, note 4. The loc. c. has sometimes the force of the
instrumental. Pauru-hiiia = Aittdra, 'belonging to Indra:' Puru-hiLta,
' much- worshipped ' is one of Indra's thousand names. This verse is an
example of the figure colled D(paka' or illustration : ' S. : its use is to throw
light, as it were, upon an idea by some apposite illustration.

* The root /t, 'to conquer/ with vi is rightly conjugated in the &tm.
■ooording to Pinini, I., 3, 19, but this rule is not always observed.

* ' Tour highness is known to tho inhabitants of the hermitage (to be)

-;

Vsne 4a MakdXkrXntX, (yariety of Attabhti). Set Versos 15, S8, 4a

** II Tfi j iii ^ ^a i^Tiw II 88

TTTT I f%lT^'mTrT^^lf% I

TT^T I TI^^^T sf%T I

fq;j-tn;: h '^ngra II ttwt TTfw -"g^^wr i" ■^^f^tot i

f^^w: II ^q^T^ II TpTT T^5^1T^^^^W1 ^ S'^T^TT I

TTsiT ti fgm s<^ II ^g?iT I TT^^T^ "a^nrr vrrf^: i ^wt-

TUTfTW; 1 VI V^qV "^TW^fr II tT?! ft'WT'n: (I

^^Tfi^: I ^^ ^? ^rmiraffT ii ^ffi l>i'*i*rt: n
^^ II H^^ II

elaj^Dg hero.' AWama-iad = dirama-rditit, a dweUcr in a liormibiee,' a
hermit;' bo ndla-tad, a dweller in porodlec,' a god:' hence tadana, a
house.' Vidita w\il\ ti jirescnt sign ill Rati on, in construction with the gen. c,
is noticoablo. See F^nini, iii., 2, IBS; ii., 3, G7. See also Itaghu-ran&a,
X., 40., viditam lapyatndnam tena mt hhuvana-lrayam, the three worlds aro
known to mo (tu) being hanuecd bj liim.'

' The neuter raithiu has the some sense as rAkthaia : see page 39, no(« 6.

' Ritram: see page 86, note 1- Bwith/fHa: see page 12, note 1. 8»-
ndthi-kriyatim : see page 26, note 1.

' "TliiBiBabecoming trait in you, an emulator of (your) ancoatora. Truly the
desccndtmta of Puru are ordained (for ollicialing) in the socrilicea of (giTing)
cxomptioa from foar to Uio distressed ;' i.e., Wliilst wo Briihrnons are c«nso-
croted to officiate in real sacrifices, the highest duty of kings is the protection
of their afOicted subjects : See page 85, note 4. The above is the reading of

TscM SO. Sloea or Aiiiiiirn>SH. Stt Vorao B, 0, II, SO.

89 I |%?fHV$^: N ««-

tV^t!^: r Trf^ R ^^ T^ H^ fi ^€iM^in4(^

all tho DeFon&garf and somo of tho Bcng&U MSS. Tho old Bcng&lf
[Bodleian 234] has iotrena, and some begin tho verse with upakdrini ior-
vmMm^ the helper of all.' YvkUi-rkpam: Gf. page 15, line 1. Apannd-
hktjfa-ioireihu == dpad-gaidndm hhaya-trdnei S. JDikihUdh a kriUhpra-
Uihikdhf ' consoorated.'

* Apt may be used praine 'in asking a question ' : Cf. page 35, line 1.

* 'At first it was overflowing ; (but) now, by tho account of the Bdkshasas,
not even a drop is left :' this is the reading of the Bevanigarf M 88., sup-
ported by K. Parivdha is either an inundation,' or a channel for carrying
off an excess of water :' the Bengili have qparibddham, unchecked.' Vrii'
idnUna = ndma-grahanenaf * by the mention.'

* * I shall indeed then bo protected [am protected] by thy discos' : so reads
tho oldest MS., supported by 8. and Ch. ; tho Dcvan&garf have M0 rakkha-
$dio rMIMnnhi, * I am protected from the lUkshasa.' The ehakra is tho
diseus or droular missile weapon of Vishnu, and often employed by him
against tho demons, as he is their great enemy ; whence his titles Daity&ri,'
' Asnra-^atm' : the attribution of this weapon to Dushyanta by the Yidushaka
is probably meant as a humourous compliment.

Krar I ig n^^mt i

T^tTt^: 1 TTOT II Tf?T f^Tflfiq W^TT^^ ^^ TTfil» R -q^

wfr I y 11*1 '5 1

^TM^: I ^^ M^ HfT I i'q) 'flTW^f^ I '^naTfflf'n

*TH^; I 5i^ns 5)ir7j *T7fT I <r^ Trr^rnr^ift i ^TTrfiil'i

^^ ''B^ia ^ fllMI^t^rl^JT Tf^ I

' The equipped chariot nwoits your ITajcsty's advance to vktoiy; but
hero is Karubhnka just onived from tho city, bearing n mcssngc from the
Queen -mother.' Bevhuim is here in tlio rcBpcctfuI jilurnli so amhikhiX two
linos bcloTT : thia latter word is peculiar to dramatic language.

' AlAa iim ( = vddiam, jea') ia used anfflin'lau : See page 45, note 2.

' On llio fonrth day, (which is now) coming, [i.e., on tho fuurtli day 4ift«r
to-day] tlio corcmony [fiisl] named rulra-pindn-pfdona' [i.e., cherisbiBg of
the body of n son] will take place : tlicrcat [on that occasion] certainly we
ought to be honoured-willi-a-visit by the long-lived- on o [by Tour Uajesty,
long may you live!]' Host of tho Itcngi'ill MSS. rood pulra-pinda-pArtlf* :

wW I t%in iiftf^^ I

<iwi I w?!ni^^i*Bti1^<ft ifw I

but Ch. salwtitutes pdlana, and interprets the phrase bj pura-deha-puihti'
prada: 8. giTes the same interpretation, but reads jpoiyuf^cUami for pdlana:
'Pinda^ dehthmdir$ iU MedM,* 'According to Medinf pinda has the sense
of body' : 8. and Ch. : and this sonso is given by Wilson. Fidra refers to
the' king in his relation to the queen-mother. The Devanagarf reading of
this passage {jprsvrUUhpdrofia tipandia^ * a fast which has come to an end.']
is not yery satisfactory. Upa/od»a = vnUa^ ' a religious ceremonial accom-
panied with fasting, but not necessarily a fast' : E. and Ch. observe that one
name for this ceremonial was ptUra-r^a^ and that it oon^tod in offering
various presents to the young king of sweetmeats, clothes, etc., just as might
bo done in the present day on the occasion of a birth-day. I>krghdyu$hd:
See page 8, note 2. Vayam is used by the same rule that the plural devindm
b employed above. SamhhdvofUa^d : See page 25, note 1, at end.

1 ' In this direction the bumness of the hermits, in the other the command
of a venerable hermit (calls me). Both are not to be neglected. How, in
such a case, can an arrangement bo effected ? ' Dwayam apt, ' both the one
and the other :' apt is often affixed to dwau in this sense : See Amara., II.,
1, 5; M&lavik., page 16, line 22: In Hitop., line 2048, dwayam without
apt has the sense of ' both.'

* Stand in the middle, like Trisanku.' The story of this monarch is told
at length in the H^dyona, I., LVII. to LX. [soc also page 42, nolo 1, of this
book]. He is there described as a just and pious prince of the solar race,
who aspired to celebrate a great sacrifico, hoping thereby to ascend to heaven
in his mortal body. He first requested the sago Vaalshtha to officiate for
him; but, being revised, he then applied to the sage's hundred sons, by
whom he was cursed and degraded to the condition of a Ch&ndala. In this
pitiable state he had recourse to Viiw^mitra, who undertook to conduct the
sacrifice, and invited all the gods to be present ; they, however, rcftiscd to

M

^: irfn^ tt^: ^t^: ^Yrft^^ Wt li yx H
II f^^ II ^^ I «^^H«ll 3^ Tfh "Sf^'q^TT: I 'vnt M^T^^

attend. Upon this t)ic cnrngod Viswamitra, by liis own power, trsnaported
Trisanku to the skies, wliithcr lie had no sooner arrived than ho tob hurled
down again, head -foremost, hy Indnt and the gods; but, being nrrcstcd in
his downward coureo by Viawamitm, remained suBprmled httw»en htavm nnd
earlh, forming a constellation in the Boutlicm hemisphere. The story ia
diffcrontly told in some of tbo Pur^naB [Wilson's translation of tho Vislinu-P.,
pngo 371, nolo.} They and tlio Ilari-vanSn describe Tri6imku as a wicked
prince, guilty of three heinous sins [jarutu]. Sankora adopts this view of his
oharocter, and calls him Jirila-bahulara-malirui-iarmd rdj'd. Antard =
tapoKmia-ttca-nagaraijor madkye, between tho hcnnitage and tlio eily." The
facotiooa nllusiou to Trisanku is quito characteristic of tlic Vidushoka and
affords on example of tho ' Vy&h^ra alnnkara ;' S. and Cli.

' Verily I am embarrassed. From the ditfcrenoo of tho places of the
two duties [i.e., on account of tho diBloucc bctwccD the plnce whcro tbe tvo
duties have to bo performed] my mind is divided in two, as the stream of b
river driven back [made to recoil] by rocks (lying) before it.' Purah = agri,
in front,' ' ahood.' PralihtUam iaile, ' which has struck on a rock,' is tlio
reading of tho BengSH MS. [Bodleian, 233] and of all tho DovanSgari : the
other BengAK and Sankara read iailaih, whicli I think preferable : Compare
tlio sentiment at page 58. Srotova/iam == tiadi-iamband/it, belonging to a
trotovahd or river,' [K., t^., ond Cli.] and la tlicrcfuro an odjcctivo agreeing
with trotah : the Dovanigari read troloraho, gcnilive cow of a substantive,
trotovak: Wilson givoa only trotovahd, but has llio adjective. Tho above
Aimishee an oxsmplo of the Yathopnmfi alonk&ra,' or comparison by the
nse of tbo conjunction yalhd.

' You have been received by (lie Queen-mother as a son; therefore let
Vone G1. 8i.o»i or AMukUTvHu. Sw Verm 8, n, II, 12, M. 17,50,61.

03 n f%^t^ sir: « «-^

your honour, haying returned from honoe and having announced that my
mind is intent on [sealous for] the buaincss of the hermits, have the goodness
to dischargo the office of a son towards her Majesty.' Fuira Ui pratigrMiahf
Lc., Udom pothiUhptUro hhavasi, You are an adopted son :' 8. : Some have
futratwam for putra-hrUyam,

' ' How is this possible in your honour ?' JBhavatt, locative case of bhawU.
SamibhdvyaU may mean, ' is fitting,' ' is consistent.'

* '.I will go, as it should be gone by the younger brother of a king.'

' Tuva-rdja^ ' the young prince,' who was the hoir-apparont and
gcnoraUy associated with the reigning monarch in the throne.

• Fatu, * a youth,' ' a lad :' here it is equivalent to * fellow,' * chap.'

' Prdrihand =» ahhildshUam, desire,' pursuit:' i.e., SakuniM-vishojfdmt'
mmdAdtuhrdpa-kathdm, the story of my pursuit of Sakuntald :' 8.

' 'On account of my veneration for the Bishis,' lU., 'from the venerablo-
noos of the Ilishis.'

V II ^lf»ITIi'l^**H« II

Mfi^mRsifw?! ^ qr'tT^t *! v^^ ^' II H."?

f^^^^: I lira f¥ I

II Ttn ftMii*rti: ^i II
H ftnt<t s^: II

' Wliorc nro wo, (and) whoro a person brought up witli fawns out of rigtt
of love? fricnil ! let not n spcDcti utUiretl in jcBt bo tukcn in cameat.'
Kwa-dwaifam atyantiUarnhkiniandyMn,' Tho two hwa» are cxprcsaivo of ex-
ccBsivo incompatibility: S. See pago 13, noto 1. Niigarikdranya-janayok
tatnhandho ttopapadyate Hi hhAvoh,' T)io mcuniag \a that B connection between
a town-bred person nnil a foreater is not possible :* K. Pta-oktha-manmatha
= apratyalnha'manmatha or ajndla-manmalha or agochara-idma, one who has
hnd no porcepUon or experience of love,' one who ia out of Iho icacli of its
influence.* PariMia-viJalpilam = hiiiya-ikdihilam : K. = tauluJta-bAtitkilttm:
8. : tho DongJiU W3S. rood vikalpila, ' invented ;' Cf. parihdia-vijalpa in Iho
0th Oct. Paramdrlhena = tattuitna.

95 N a^tufi^^ f^^^w: N i-t

' 'The pupil of tho Baorificmg-(br4hman) bearing kusa-grass.' Yqfamdna is
for yajwm^ 'a saorificer :' See Baghu-v., xyiii., 1 1 : In Telugu it has acquired
the sense of master :' Compare taiah praviiato BhanUa-itihyau : Yikram.,
Aot 8. Dr. B. reads yajanidnah $i$hyah on the authority of only one MS. The
translation must then be ' a pupil occupied about a sacrifice.' The pupil, or
religious student, certainly, did not ofHciate himself. Suhya^ in fact, denotes
a Brahmachirf, or young brahman in that state of pupilage through which
OTory br4hman had to pass, living in the house of some superior brihman,
who was his preceptor ; and who, in return for instruction given, required
his assistance in various menial offices, in collecting the materials for sacrifice,
and in asking alms. ' Let the student carry water-pots, flowers, cow-dung,
fresh earth and kusa-yrass, as much as may be useful to his preceptor ; let
him bring wood for the oblation to fire ; let him go begging through the
whole district,' etc. Monu, ii., 17G el seq, Kukdn : see page 18, note 1.

' Since on his highness having merely entered the hermitoge, our rites
have become free from molestation.' So read the oldest MSS. supported
by K. The others pravUhta evdsramam iairabhavati, etc. The student need
hardly be reminded Uiat pravishla-mdiref etc. is in the loc. case absolute.

* ' What mention of fitting the arrow (to the bow) ? for by the mere
sound of the bow-string from afar, as if by the roar of the bow, he dispels
the obstacles.' Kd luUhd^ 'what account?' i.^., What nccsssityfor fitting tho
arrow ? the expulsion of the demons who impede our rites is efibcted by the
mere twanging of the bow, without the use of the arrow, fiara-Mfidhdnam

Veno 63. Sloka or ANUKnrvBH. See Vorfcs 6, 6, 11, 12, 90, 47, 50, 61.

M II ^fittlHaif^^ II ^

^ ifisr^ttr^rffli ^\^ ii ^f?Tn '«f»T^^ ii f^ ^^tf^ i tjttr-

anlarma: S.) in tha sanio inanner as a threatening roar often eufflcct to
KOTQ thoae who hoar it. Cf. PratHahdo hi hartr hinaili tidgdn. Yikram. Act I.
ITuuldra is Lhe roar of nay ficrco animal. TIio tiguro by which tho aound
of tlio bow is thus doaignatcd ia called UtprckaliA, or hyperbolical com-
poriaon; S. und Cli. So Bhalti (k., ii) in giving an oxamplo of (his
figure, describes a mountain aa stretching out its huge body between hent-on
and carlh to protect the land from tho inroads of (ho sea.

' For strewing on the altar,' or on the ground near It: ace no(o 1, p. 18.

' Ritwij, a priest,' but especially an officiating priest,' 'a aaorificer,"
derived from ritu, a season,' and yaj, to sacriAco ; ' one who sacrifices at
the prescribed time.' Annticig yajnam na gaehehhet one ought not to
go to (perform) a sacriflco unattended by an officiating britiman.' Uann, ir.,
57; ii., 143.

* In tho air,' i'.#. speaking in tho air. This is an czampio of didia-
hh&thitatu or Akdia-vdiyam, which is defined by Rankara to bo ddra-ttha-
hhdihanam, speech at a diutoncc,' or aiariram nicedanam, bodilest state-
ment;' and by Katuvema as aprariihlaih taha dldpah, conversation with
(cbiLTactcrs) nol on tho stage.' It is, in fact, a epeeeb addressed to some
person outside or off tho stage, (ho actor n( the same time fixing his eyea in
tho air, or on some object only visible to bimsclf. Ilenco in Katavcma
dld'tt is followed by the words lakiham or lalihyam badJhcd, filing his gaze.'
Cf. Ald;a-haddha-lah,hah. Vikram. Act 4, and Mudrd-riksh., p. 6, 1. 19;
p. 31, 1. 3. The answor whith is supposed to be given is also didi»-
hhdihitam, and is not hoard by tlio audience. Tlie actor on tho stage pr»-
tcndiag to listen {'trtUim ahhiniya) repents Iho imaginary reply, olwaya
introducing it with (lie words, lim hrarUhi: Sdhit.-darp., p. 177, at ond.

* ' For whom are brought this uilra-ointmont and lotus-leaves, with fibroi
attached?' Uiira = virana-kanda, tlie root of plrana, a fragrant gniM
[Andropogon murieatum] with wliich a cooling ointment wns made. NalM
is tuod for lotas as well as nalina, but rathor denotes (ho en(iro plant: Bco
pngo 24, nolo 4. ilriwila = vi*a, Iho fibres of (ho stalk of (lie 1o(ub.'

^ II inft^rnrr^ f%^^w: ii *- «

WTfT^ HR^ ^<w^T ir^^wT I Trar: >iO<0i^iMiii«lf^ i
ni*ifl< «uii^ ^M^^ifll I ^ f% fi-^«fq«i: <$<jm^^ ^M(tf^?f I

I Tfitf^RSPw: II

I f%i«iir: II

^ Sakuntali is'exceeaiyely indisposed, from injury inflicted by the heat
[from a stroke of the sun] ; is it for the cooling of her body that you say
(they are brought) ? ' Zan^handt «=- dghdtat ; E. : = ahhibhavdt : 8. : t= p^rt-
hkmodt : Ch. The root lan^h, the first sense of which is ' to leap over/ often
signifies ' to infiiot some injury, hurt, or insult.' Nir-vap, to extinguish a
fire,' ' to put out a light' liirvdpana, a refrigerant remedy :' Wilson.

* 'Let her be nursed with care; for she is the (very) breath of his
lererenoe (Kanwa), the head of (our) society. I also will just deliver
into the hands of Ghiutamf for her the soothing water consecrated in the
sacrifice.' l^pachar, to wait upon a sick person,' administer remedies,'
etc Uehehhwoiitam = prdndh^ 'breath :' ^jhanam, 'life,' i.e., as precious
as his own life : Compare Lam. iv., 20, The breath of our nostrils, the
anointed of the Lord, was taken,' etc. ; also Kumdra-s., yii., 4. Vaitdnika =
wUnakh^thydga-iamhandhif ' belonging to the sacrifice called vitdna,* ' sacred,'
' holy.' VUdna is also ' the sacrificial hearth on which the sacred fire was
kept' The sdtUffudakam may have been a kind of holy water, like the ' eau
b^nite' of the Boman Catholics. Oauiami, the name of the sister of Kanwa: K.

* The Yishkambha or Yishkambhaka, according to the Sihitya-darpana
(p. 146), and E^tavema's commentary on the opening speech of the 2nd. Act
of this play, is an introductory monologue or dialogue, so called from its con-
cisely compressing [root tkamhh with vt] into a short space an account of those
subordinate parts of the plot, which are not enacted before the audience, but
aro to bo taken for granted as having happened before the Act, or as about to
happen after it; and a knowledge of which is essential to the comprehending
of the action of the remainder of the play: [^Vrttta-variiihifamdndndm
kUkdnidfuim nidarsakah, sankshiptdrthastu vishkamhhah : See also page 62,
note 3 at end.] In the case of a monologue, it may bo suspected that these
terms may be identified with the speaker, but when more than one actor is
coooemed, the direction at the end [niMrdniau, rishiamhhaiaK] would seem

cw II •^ftm-m^^w" It 98

II e^^ s-ff: H

TT'IT II 'Sf^^ fs!;^R^ II

to imlicntQ that tho term belongs tu the dialogae itself, and not to the speaker
of it. Tho Vialikamblm may occur at the beginning of any of Iho AoU, oven
of the Ist. immediately after tlio Frastitvun^ [^dddv ankatija dar'titah'\. It
may be spoken by two out of the tliree sets of chanictcre info which tho
drnroalis-personte of an Indian ploy ore divided, viz., the inferior [nfcAa] who
apeak Prdkrit anuiidCloktt/d in the low tone'; and the middling \^madhya,
tntiiihi/ama] who apeak Snnrtkrit udiitiokli/d in tho high tone '; but not by the
chief \^pradhdna\ aach as the hero, etc. Again, it may bo spoken by one
character in tlic form of n Boliloquy, or by two in tho form of a dialogue;
and cither by cliaractera of tho middle class only, when it is called Suddha,
i.e., pure ; or by those of tlie middle and lower combined, when it ia called
Miara or Saukfnia, i.e., mixcil : \^Madhyena madhymndbhydm vd pdtrdhh/dm
tamprmjojiiah iuddhah njdt tn tmil^mo niclui-madhi/ainit'ialpilah']. Sometimes
the churuetcrB are oxclusivcty those of tho inferior claaa, who apeak Fr&krit ;
eomotimes more than two appear on the stage at once, in which caaea it is
properly called PravcHaka. It must, however, be bomo in mind that the
terms PraveSiika and Viahkambhaka are reganled ns identical by the MSS. and
Comraentalore [ Vxihkambha tva tuvyaklaih prareiaka ill tmritah : K. pravriaia
eva Tiihkatnbhakah : S.] ; although the S^liilyu-darpona restricts the former
title to tlie caaea iiltore ajHicilied, and limits it still further by applying il to
nn inlerlndo only [Prave'saho anuildltotli/d niclia-pdlra-prayyitalt, ank«-dica-
t/dn/iir rijneyah ieshitm viahiamhhake yo(Ad]. There can be little doubt, too,
that the term Pravuanka, like Viahkambhaka, may be Bomelimcs applied to
the speaker in tho case of u monologue. From Iho circumstance that the
opening speech in the 2nd. Act of this play ia culled a Prave^kn by K.
(unaupjiorted, however, by the MSB.), wo may infer that the speaker was
not obliged to leave the alogo at the end of the scene. Il is poasiblo, however,
that he might have willvdrawn and rc-entcrod, as in tlio 51h. Act of the
YikramorraSf, where ttie ogiciung soliloi|uy is styled Praveeaka both in the
US3. and in tho Culcalla edition. Doubtless, this title may with u mnoh
lOHon bo applied t« Ihc Vidi'ishaka's soliloipiy in Iho ono i)Iny, as in Hit

1 ^ f^W\\ T^ tf^ f»ITff?t ^ m^ T^ II *.« II

^ ^rxOnnror^: i ^: i

othor. According to the rule thus propounded by tho Sdhit-dorp., tho
present monologue is a Saddha-Yishkambha. In the Bengilf MSB. it is
termed a Praveiaka. Dr. Boebtlingk justly remarks that the modem epithet
Soddha should be omitted in the text

^ ' I know the efficacy of penance : it is (also) known to me that that maiden
is subject to another [is in a state of tutelage]. But as water does not turn
back from the valley, (neither) does my heart from that (Sakuntald).' The
Devan&gaH MSB., unsupported by the commentators, substitute the following
for the second line of the above TersCi Alam oimi iaio kndayam tathdpi nedam
nivartayttum, Nevertheless, I am not able to turn back this heart from that
(damsel).' Jdnc etc., %,e., I know that if I attempt to carry her off by force
or by stealth, the power acquired by penance is such, that tho llishi will
effect my destruction by a curse, etc. [sdpddind ndiam vtdhdiyati: ti.J
Nimnddf i.e., deidt, from low land:' see Hitop., 1. 2651.

' divine ilower-armed (god), by thee and by the moon, who (seem) to bo
worthy of confidence, the whole company of lovers is deceived. Why so ? of
thee, (there is said to bo) the property of having flowers for arrows, of the
moon the property of having cold beams ; both tlicso (properties) aro observed
to be untrue in such as me ; (for) the moon emits fire with rays cliargcd
with cold ; thou also makest (thy) flower-arrows hard as adamant' The
Hindu Cupid or Eimodeva, god of love,' is tho son of Vishnu or Krishna
by Lakshmf, who is then called Mdyd or liukmiiU. He is armed with a bow

11"

Verse 64 Auri or GXthX. {See Verse 2.)

Verse 5S. MiuNf or MAninC (Fariely of Ari-SAKKAiif.) See Vertcs 10, 10, 70, SS.

madu of sugar-cane, the airing coiuialing of bees, and with &vo bttowi,
[wlicnco his namo Pancha-vanu] each lipped with the blossom of b flower,
which pierce Uio heart through the five senses. Tlio names of Iho Rvo
arrows (according to Bharata, cited by 8.) are — 1. Ilarthana, Gloddcner;'
2. Prahatana, Exhilarutcr ;' 3. Mohana, Fuscinaler;' 4. JHurchchharta,
' Sense-destroyer;' 5. Vikarihana, 'Distracter.' According to Kiitavcma,
the names of the five flowers which form the points of theeo arrows, and
which may be supposed to possess properties similar to that implied in the
names of the arrows tbeniHelves, arc — I. the Aravinda, a kind of lotus
[Nymphica Nelumbo] ; 2. the ASoka ; 3. the Sirisba; 4. the Chuta or Amra.
•'.«., the ]f ongo ; 5. tho Utpala or blue lotus. But according to Sir W. Jones
[Hymn to K&madoTa, vol. xiii., p. 239] they are — 1. the Champaka; 2.
the Chuta or Amra ; 3. tho Eo&ara or N&ga-kcsara ; 4. theKeUkaj 6. the
-Vilwa or Bela. In both lists the Chuta oceurs, and is considered the
favourito arrow of the god: hence the frequent allusions lo it in tho
Oi'ta-govinda (iii., 12; iv., 6), and hence in Act YI iU t^M\ai panchabhyailhUit

chief of the five.' This epithet ia eiplnined by Sunkam to mean 'a
sixth arrow, in addition to the five,' which interpretation is more in
accordance with the passage in the 2n(I. Act of the VikramorvaAf, kimut»
upavana-iahakdrair, etc. It is clear that some authorities do not include the
Mango in the list. Tho Gita-govinda (i., I'l) mentions five other fiowen aa
occosionnlly employed by tho god, viz., tho Badliiika, the Modhi'ika, tlio
blue I^tus, tho Tila, and the Eunila. Another account includes the Mollik^
or jasmin amongst tho five ; so that it is dilficult to fix the names with any
certainty. In ^indii erotic poetry, cooling properties are always attributed
to the rays of tho moon, which aro said to distil nectar; hence some of his
names — iUa-moyiikha, hima-raimi, hima-iara, amn'la-i&, tuJAd-nidhi, etc
On tho otiier hand, the heating eficci of these rays on the lover is often
alluded to, thus, iildniui tnpanah : Glt.-Oov. is., 10 ; iv., 7 ; v. 3 ; Compwfl
in tho Vikramorva^L. nandiina-rana-pdliih iilhina tva [Act 2]; and pddAt U
iaiiiuih tuHAayanti, etc. [end of Act iii.] Sdrlha = tami/ia; properly, k
caravan: Ilitopode&i, 1. '2S7'I. Ayatluirlham = tiparUa-trigam, 'having a

oontrary effect.' Dwayant : see p. 01, note 1. Oarbhair : see p. 17, 1. 8.

Vafrm-tAri: aoo p. 13, 1. 4.

^ Yerily, o'en now the fire of Siva's wrath hams in thee like the sub-
marine fire in the ocean : otherwise how oouldst thoa, agitator of the soul !
with nothing left but ashes, be so scorching towards such as me?' The story
of the incineration of Kdmadeva by a beam of fire darted from the central
eye of Siva b thus told in the ]Um4yana (I*, xzy., 10). Kandarpa, whom
tho wiao call K&ma (Cupid), had formorly a body. Ho once approached
Sivay the husband of Um& (Parvatf), soon after his marriage, that he might
influence him with love for his wife. Siva happened then to bo practising
austerities, and intent on a vow of chastity. He therefore cursed the god
of loTe in a terrible voice, and at the same time a flash from his terrific eye
caused aU the limbs of his body to shrivel into ashes. Thus Cupid was made
incorporeal [whence, as some say, is his power over the minds of men] by
the anger of the g^reat god, and from that time has been called Ananga^ ' the
bodiless one.' " Aurva, submarine fire,' called hadava or hddava, and per-
sonified as the son of the saint XJrva. The fable is told in the Hari-vansa
(oh. zlv.), and is noticed in Troyer's B4ja-taranginf (iii., 170). The lUshi
XJrvay who had gained great power by his austerities, was pressed by the
gods and others to beget children that he might perpetuate his race. He
oonsented, but warned them that his ofispring would consume the world.
Accordingly, he created from his thigh a devouring fire, which tm soon as it
was produced, demanded nourishment, and would have destroyed the whole
earth, had not Brahm4 appeared and assigned the ocean as itr habitation, and
the waves as its food. Tho spot whore it entered tho sea was called Badavd'
MtcUU, the mare's mouth.' Doubtless the story was invented to suit the
phenomenon of some marine jwdld-mukht or volcano, which probably exhaled
through the water bitumenous inflammable gas, and which, perhaps in the
form of a horse's mouth, was at times visible above the sea. Langlois, con-
jecturally, places the position of it on the coast north of Kalabar.

Vens UL UpajXti or AKurAtiKKi (varietj of Tkishtobn), each half-line being
cither IimaA-vAjaX or UpBNDKA-vAjaX, the former only differing fh>m the Utter in the
length of the Ani syllable. See VerM 41.

\.^ II ^ift^MSl^'HW II 108

^isf wtffr sf% TTOT f%^f^ I
fl^ ^^w ?T^ ^r5flt^: II 4^ II

' ' Novortholcas, the fiBli-banncrod (god) oven tliough incessantly bringing
DicnliLl nnguisli, (will be) ncceptublo to tnc, if employing (ub tbo subject
about wbich ho inflicts pain) that (maiJon) with long iotoxicating eye« ba
BO strike (me).' Makara-ltlu, a name of Cupid, ia dcrired fVoni the ptaiarm,
or marine monster, subdued by him, which was painted on bis banner [i«/H],
' By the mention of this title, his invincible nosB is indicated : ' S, jldhi-
hrilya = uddm/n, ' with reference to :' S. and Ch. : See page 5, note 1 ; and
p. 7Q, note 3, also Raghn-V. xi., 62, *Qii/(ni adhikrit^a ancayunita.

' In vain, truly, bodiless (god), haat thou jvcrpelually been bronght by
me to growth by hundreds of vows. Is it becoming of you, drawing your
bow to your very ear, (lol discharge (your) arrows even upon me (yonr
votary) ?' Vows were to the bodiless god of love, what the oblations (upon
which they were Bupi»BeJ to food ond fiiltcn) were to the other gods.
Sautalpa = iehchhA, wish.' Sraranopalanllie dkruhya ~ ianuintiit>m
dniya, 'drawing the string of the bow back na fur as the ear.' Upatantha,
' near,' lit., 'near the neck [' Cf. Itaghu-v., is., 57, dlarna-kriaMam v&naiK.
TuhUi = uehita. The pasaoge from Bhagaran Kdmadna (page 100) to tArM-
moktha is given on the authority of the Tnylor and my own Ilombay Dcva-
njkgatf US., HUpporl<.-d by Kankara and Chandra -sekhara, and by all the
Bengfili MSS. The Uackcnzio MS. has port of the passage, but Cololnvoka'i
omits it altogether.

VsMssr. \vik or QktuL rS" Vene S).
[^--.--1 y--_|- I -I |_

Vflna6& VrKilnat AshvXhaiI (luiatyof Tbisutuih). St Ttnatll.ta.

103 N irtrtV Sir: » \o^

I ^"^T 'rt^'iw II u "I 9^ 'it^ii^ ^nW^ «i<4l^ ^Rirnr:

ift^ ^^^^ftffT i(«ft«ritjii ^m^f^r I f^ m^ 'n^rrf^ ii
i?Hit TwNrrftf i ^: i

^ Where, indeed, at the conduaion of the rite being permitted (to dejmrt)
by those who were present at the Bacrifice/ ete. Sadoiya, any assistant or
bj-stonder at a sacrifice.' The Beng41{ have nirasta-^hnaii'Uipatwthhir, 'by
the hermits whose obstacles haye been rcmovcMl.'

* ' Sakuntali along with her female friends is passing [hL, causing to go]
this intensely hot time of tho day probably on the banks of the Malinf,
powoBBcd of indosures of creepers.' Valaya, properly an 'indosure or
hedge:' see p. 55, note 2 in middle; here it may mean a bower, or
arbonr affording shade.

* ' I conjecture Uiat the very dolicato one has not long since possod by
this aronue of young trees, because the cavities of the flower-stalks whose
flowers have been plucked off by her, do not yet dose up, and these
fragments of tender-shoots are seen (still) unctuous with milky-juice.' VUhi =
pmdUi, Sammilanti == tankuehanti, contract' Bandhana = prMava-
kuMana = vrnUa, a flower-stalk :' 8. Bandhana-koshdi = vrtfUahhyan^
tardnt : 8 : = vrinCd-garhhdni : Ch. Ami^ these,' i.e, puro-variittah,
* lying in front of us.' Kikalaya-ehheddh = paUava-khanddh, jLshirO'iniff'
dkdi = dugdha-ehikkandh. When a stalk has been some time broken off,
it contracts and the milk dries up. ' The duty of gathering flowers and
catting stalks for sacrifidol purposes would be entrusted by the hermits to
Sokuntala : hence it would bo inferred that she had passed that way. This

Verse 59. AmrX or GXtha. {See Vene 2.)

I I II I -----I ^ I I-

II ^ ^iifirsT II "vii TTqTf!"qvT> 5T»i^^^: i

^^■^llfTTtT ^fT?:^T!^^Tf%%^T?^: II i,° II

f^T vf^fN I TTQT f% II ^VV WtW II

'V'J^fTT ^T^T^ ^^TTIT irawtT^TfT^T^TTT^ )
^T^ 5^ ^pi^ftsm q^M%\ T'S^ SfH**^ II A\ R

is att example of the AnumaQa-alanlc^:' 5. and Ch. Some of the Devs-
n&garl MSS. omit the abovo couplet.

' Oh ! how dcliglitllil is lliis spot by (rcoeon of) tbo frueh breeze ! ' jiho'
on oxclamELtion implying approbation fpraiantdydmj : S. Praviita = pra-
kruhla-vdla ; K. '^ praiaila-vdta, ' a good breeze :' B. : bco note 2, page 36.

' ' The breeze iVngrant with the lotuses (and) wnfliag the spray [parliclee]
of the waves of the Mlllint, is able to bo closely embraced by (my) limba
inflamed by the boUiloss ono.' Snki/a (like yoffya and sometimes yiii/a) gii-e*
Q passive sense to the infinitive. Tho DengaK USS. and the Calcutta
edition reud iatyo in tho nominative cose agreeing with paranah, wbich
would appear at first sight to bo tho better reading. Lut Kitavcma expressly
Btntcs that iaipam is here used adverbially, and quotea a parallel poaBage
from tho It&m&yona, tab/am anjalibhih pdlitm vdldh, the breezes ore able
to bo drunk by tho hollowed palms.' Two other pnssnges may be added,
one from tbo llilopadesa (edit. Johnson) rihhiilat/ah iah^nm ardptum, great
■ucccsses aro able to bo obtained ; ' and tlio otbor from il&lavik&g. vono 5S,
na takymii upekthilum kupild : see also Mahfibh,, I., 769. Arttvtnda, 'a
kind of lotus' (Nympbcca): see p. 21, note 2. A'anavdhl = iikara-pdJuihi : S.
' wading cool spray.' Ananga, ' the bodiless god ;' see p 101, note I. Ariraia,
lit., having no interBlices,' 'close.' The liengiK read nirdaynm = dridham.

' At the entrance of it where -there- is- white- sand, a fresh line of foot-

Vmm do. Aavjt or QiraL f8*e Vane 2.)

I ^1 II ^^_ |__| , |_

I --- I P -^ I 1 - I I-

V«tM ftl. AetA or QiTHL 8m Tctm 9.

1 w- I II -^_ I _^^ I _„_ I |_

105 N -sUtvt s^: I V*

^wft R ^^irfNr I ^i^ II TWT i[^pr^ I ^ ^^rail 51
wftrwhr^niT?fV i
'iWrfpHPrni: i

•iepf is ieoiiy raiaod in front, deproesed behind through tho weight of (hor
hips.' AvagddKd = nimnd, Pdndu-iikaU ( = dhavala hdluke) is a Bahu-
▼rihi compound agreeing with dwdre. The weight of the hips of a
boaatifttl female is a favourite subject of allusion. Compare Paiehdn-tuUd
piru-^Uiamhaiojfd atydh padthpanktih : Yikram., Act 4 : and Snml-hhdrdd
akuthgtmmtd : Megh., verse 81. Hence one of the names of a lovely
woman is nUambinif ' having large and handsome hips and loins.' Ch^sy
compares the epithet ' Callipyge ' applied to a celebrated statue of Venus.

^ 'Through the branches.' The Calcutta edition has vitapdntarilOf 'con-
cealed by tho branches.'

* 'The highest object of my oye-sight»' ' the full bUss of my eyes :' [neird'
'lumis : K. nayana-nirvriii, ehahhuh-^ukha : S.] Ifirvdffa or ofivcarga^ is pro-
peily 'final beatitude, consisting in emancipation from farther transmigration.'

' ' Tender the best-beloved object of my wishes, reclining on a stone-scat
strewed with flowers, is attended by her two friends.' IfanonUha-
frifoUmdi 'most dear by desire;' net by actual possession or by any other
method: £. Sild-paltam = pdikdnd-khandam : see p. 76, note 1. Anwdi
' to sit near ' (oitii, d»,)

^ 'Are in the act of fanning her.' V\j with upa^ 'to fan.' Hence
fy^lfifiMi, ' a fan.'

' ' Is this wind from the (fan) of lotus-leaves agreeable to thee r' see p.
89, note 1 ; p. 24, note 2, in middle. Some of the Devan4gar( read tuhaadi

)l V^ fit^Ttf fTSfVt^T q<'H?.'B^^5^qr^ifT; II
^ ?S ^tii^ ^MTTi^^i^T^ v^f7^•^ ii <^ n

for mkhayati, bat tho ubuvo is supporteU by X. nnd the otdcsl USS.

' Can this be tho ftiult of tho hcnt? or as is posajng in my mind?' i.#.,
or is lovo7 as I conjecture, tho true cause ?

* ' Tliis form of my boloveil, baving the Usfra applied to the bosom, and
having only ono armlet (ond that iormc-d) of lotus-fibres honging-looac, (is
ccrtuinly) disordcrod, but oron so is lovely. Orantctl that the licat of Iho
two influences of love and tho hot season {or tlic beat induced by the pre-
TjiliiiiM (AWidi ot lo7e or of the eultry weather] be equal, etill disorder ia
not inflicted on muidcDS by the hot vealhcr in such a charming manner :'
i.O,, Since tlio disorder apparent in the person of Sakiintal4 only contributca
to ber beauty, it is clearly not caused by tho liot weather, but by love.
Ultra: see p. OG, nolo 4, and Sir W. Jones, vol. v., p. 154, IVo other
names for this plant arojo/dinyn, growing in water,' and avaddha, allaying
fovcr ;' tho slender fibres of it ore now known by the name of KhoaUioa and
are used in India in trellises fur cooling tife air. Pratithila = adndha : H. i=
lomalit, withered;' Ch. llcr body was so enfeebled that she could not
bear tlic weight of two onnlclA or bracelets; sho thcroforo bad only ono, and
tbut made, not of gold, but of lotus-fibrea [mriW/n-jfAn/iia] lied looaoly
round tho nrm:' S, SdhdMam =iaphlam: Ch. : ~ ta-tyadham : K.
diseased,' deranged.' 'J'ailapi, oven so;' even in tliis manner or under
these disadvantages: tad ii hero used adverbially. Tliia reading is supported

Verto 112. Sikhaki(iI [ vnricty oT AnrAiUTt) ^" VartM 0, 24, 4L

10'' II Tift^s^: II ^o'o

ni«i4<i I «iiif«>i* I ^prQ[^ 1 7TO <i5i^: TrawpffT^
^iTf%^ M«5«*T fv^ w^i^^rr I fir ^jw ^ Tff%f$nh'

^^vnv^W^i

f^^TT^ M<**c^vy4l ^r^TTfnr^ s u iK^n ^si^jj i

by the oldest MSB. and by E. The DevanAgoH have kifnapt ramanfyamf
'somewhat pleasing.' JSiJmami sec p. 54, note 3. Proiarayoh, litorallyy
'of the two preyalences :' jprasara = prasanga, * attachment,' ' oonnection :'
8 : but the simple meaning is spreading,' provalence.'

' ' Wo aro not indeed intimately conTcrsont with matton relating to loye^

il>9MHi II TTTjnifi II ^^^TTT^^rej ^ sfiifsi^if : 1 v^m
■qTratr ^ irwVfii f%^f^ i

prt^^ 1 «f% iriPff^ 1 ^ TT^T «Wft I f^^TTTW^

but as llio condition of lovers is henrd of (by us) in li'gonilury tulcs, of such
B kind I perceive is thy (condition). Bay, from what cause (is) thy disorder?
(for) indeed without being nccurately Bcquainled with the diseuBo, (there) can
bo no application of tlio remedy.' Anahhtjantart, noin. c. du. fem. of n com-
pound mljoctivo or Ilriliuvr{!ii formed from tlio aubstjintivo nlht/antara,

interior,' inside,' by prefixing tho privuttvo an, in the same manner m
anantara, uninterrupted,' IVom antara. Anabhyanlam is, literally ' one not
admitted to tho inside.' Cumporo ganithhyaniara, ' ono who ij a member of
any private association :' Wilson's Diet. Madana-gatatya : see p. 37, note 1.
Jlihaia = purd-vrilla ; S. Nihandha, a ccmpoution,' a narratiTO ; ' wheOM
nihandhri, ' an author.'

' 'My ntl«chment [affection] is stiMng.' AbMnivtia [hero = aUi%f»U]
implies firm attachment to or intense pursuit of any objoct. Dd' iw u pi ,

even now,' which the Devan&garl give at tho end of this sentence, dooa not
appear in K., or in the JlengiK USS.

' 'Thy limbs arc wasting away [lit., thou art abandoned by thy limba].
Thy loToly complexion alone deserts thee not.'

109 D Wif^tV Sir: N V^

* ' For, indeed her faoo has its ohcekB excessively emaoiatedy her bosom
has its breasts destitute of firmness, her waist is more slender, her shoulders
are quito drooping, her complexion is pale; she being tormented. by love
appean both deplorable and (yet) loTcly, like a Madhavf-creeper touched
by the wind, the scorcher of (its) leayco.' Kihdma-hhdtnO'kapola = aiikruo'
fmda : S. The repetition of hhdtna may imply becoming gradually eyery
day more and more emaciated;' as Priyamyadi had said anudivasam pariMyase
tm§mik. K^hinya-mukta : the BengiU have yukta, but the lou of firmness
in the breasts would rather be a sign of debility. Prakdma : 8. interprets
this by aiyariham, ' excessively.' So the commentator on Gft-Gov., iv., 17;
TiL, 40, explains nikdfnam by aiHayena, Similarly kdmam has the sense of
niiMiam, ' certainly.' May the meaning not be ' stoop of their own accord,'
Le.9 'languidly,' 'listlessly,' from their being allowed to fall without any
effort being made to raise them ? Soshanena = iahaksna^ i.e.. By the wind
that dries up tho loaves and causes thom to fall : [^patra-pdiaka-vdywid^ K., S.
MdMavif a large and beautiful creeper bearing whito fragrant flowers,
[Gnrtnera raocmoea] to which constant allusion is made in tho plays : see
page 113, noto 2.

* ' To whom else shall I relate it (if not to you, my two friends ?) ' Fadi
hMmn^ywm tadd hKavtUibhydm : S.

* 'Oor importunity is on this very account. Grief shared with affeo-

Vecse 6S. ^XaDt/LA-viK&fprrA (virieiy of Atioh^iti). 6!m Vertes 14^ 80, 96^ 80, 40.

THTT I

■^TffV R^rsr ^^^ s^srer ^b'^??^

TI^T^T ^^W*M<di ITTV Sf^ II <B II

srw^feTT TT^ II Tm'^t^'* ^^ irrerfh ii
^lTt%fTT Trif^: II «,<«:^*llT w^i ^ii<iIW II

lionato frionds becomes Bupportablc aufTcring.' Nirhandha, nrgcncy,'

proaaing solicitation.'
' ' This raaidon being questioned by the persons who nro the partnen of
her sorrows and joys, will most certainly declare the cause of her anguish
(now) concealed in her broost. Although (I was) looked upon longingly
by her repeatedly turning round, I (never tlieleaa) at tho proaont moment
oxpcncnco an unoasy-an\icly for hearing (hor reply).' Jana — lakhi-jana ;
though used in tho singular, it may have a plural eigniflcntion. Sam*-
duhlha-tukha, ono who has tho same joys and sorrows :' Cf. tama-duhiha-
tulAah pij/ate ItiehaniibhySit : Vikramorvaai, Act I, Bdld properly a giil
sixteen years of ago;' S. N'a na vahhyali — taiithyati eta: S. ; two
negatives give intensity to the uffirmntivo \_dwau niahedhau prairitatn arlham
gammjatah: S.] : see page 24, nol« 1. Minio-galam — hridaija-tthnn : aeo
page 37, noto 1. Atriintara = atminn avatars : K. Sravana-kdIaratAm mt
Sakuntaid-pratitachana-'sravana-hMrutAm. According to Ttharata tho four
ways by which a maiden encouraged the advances of her lover were LfUim-
praithdpana, aending a Iciter i' Sm'ffdha-vitshila, a loving glance ;' Jfridth
hhdthila, ' soft speech ;' and ZiuU-iampreihaiia, ' sending n mcsacngor :' S.
Although Saiuntali had favoured her lover with ono of tticeo tokens, yet ha
wna fearful that, when about ta reply to her frienda, she might through
carelessness [ pramddalat'] confess to an nffeclion for some other person : 8.

* Met my eye,' crossed my sight,' lit., came across tho path [range]

i {viridl} of SaixahI). Stt Vcrtci 8, £7. SI, 43, 46.

^ • *^ • ^^

of my sight' A not uncommon idea : Gomparo ya»ifa netrayoh pathi ithUd
^Mm : Yikramorvasf, Act I.

* ' Loye, indeed, the cause of my foyer, has himself become the cooler of
it : as, on the passing off of the heat, a day dark with clouds (which was
at first hot, becomes afterwards the cooler) of Hying creatures.' Smara,
ono of the names of the god of loye, 'The ideal one' [page 101, note 1]
doriyod fh>m itnri, * to recollect.' Nirvdpayitd, lit., * the extinguisher ' =a
tuklUhhetuh, the cause of pleasure :' 8. According to Kitayoma U^iyaye
» yriihmdnie^ at the end of the hot season :' He and Sankara obsenro
that a cloudy day at the end of the hot season and at the approach of
the rains, is yery sultry, until by the rising of clouds it brings coolness
in place of the heat which itself had caused: and quote a parallel
poaago from the Ratdlyali [p. 64] Tapati prdvruhi niiardm abhyarna-
jM^mno div4udh^ 'in the rainy season when the rain is near at hand
tho day is especially hot.' Some of the Doyan&goH read ardd/uhiydma,
'half-obscured,' which is not supported by any of the commentators, nor
by the oldest If SS.

Vsffse C6. Amri or QiraJL {See Vene 2.)

WW— I w — w I II I WW— I w — w I — — I

wwww I I II w-w I I w I I

Kill I wTpr^fr ^^ I

f^^i^TT 11 *i-iiPrt* II ^m^^ I ^<< i fiH*n'n i '^^^ T^

' ' Then if (it bo) approvixl by yon, bo net, that I may bo commiserated
by the royal aago. Othcrwiae moat certainly (it will liappoa that you will
have to) pour out for rao water with scsamum-Boed ; ' i.e., That you will have
to celebrate my fininal obcequies. OUatious to the maoci of tlie (fMcaaed
were ofTorod by the nearest surviving relatione soon after death, and were
repeated once, or, according to aomo, twice in every year. Tliey were
supposed to bo necessary to secure the rcaidonco of the bouIb of the dead
in the world appropriated to tho manes. The ceremony ilacli was culled
Srdddho, and gcocrally consisted in elTcring a cako mode of rice and milk
\^piada-nirvdpanay, or in pouring out water \^udaia-iidna, udata-tn'yii^ ; or
water and sesamum-seed mised. In tlie latter ease it was called tihdaka-
ddna, tila-larpana, etc. The ceremony as performed by Sr^hmans la de-
scribed in Monu, iii., 203, etc. ; see especially iii., 223 : Datlwd upavitram
tiiodaham. Having poured out water with sesamum-seed and kusa-grosa.'
K&tavema refers in illuetraUon to a verBO towards the end of the 6th. Act of
this play, where Duatiyunta says Niinam pratiti-riialena maijd pratiktam,
dhaufdirii-ieiham uitalam pilarah pivanti, In all probability my (deceased)
anceators are (now) drinking the only offering-of- water that is left to them
(consisting of) glistening tears poured forth by me destitute of posterity.'
Sinfhatam = nirrapatam : K. VarUtfidm ; vrit may have the senie of ' to
bohavo,' to act.'

' ' She is far gone in love, and unable to bear loss of time,' i.«.. Her Ion
has reached tliat point which brooks no delay. Compare dkrarlidko 'tydk
pranayah : Vikramorra^f, Act 4., at beginning. Vammaha or bammaJkti u
the proper Prakrit equivalent for manmatha, according to Vararuchi ii., 38;
iii., 43. Lassen, Inatit. Prik., p. 245, although the MSS. give mammaAa.

* 'He on whom she has fixed her afTections is tho omamont of the

^«i^^ I ?T^ I ^^ »nrrf% i

Ptaravas [p. 14, note 3], theroforo her loyo is fit to be approved;' or it is
piopor that her Ioto should moot with our approval. Yuktam is hero usod
lika Uikyom : p. 104, note 2. JBaddha-hhdvd : oompare in the beginning of
Act 3 of Yikramorvasf, Yasmin baddha-hhdvd *ti twam.

' Where should a great river end its course excepting at the ocean?
What (tiee) excepting the Sahak^ [Mango] can support the Atimukta
[Ittdhavl creeper] with (its) new sprouts V Ava-tri (properly ' to descend/ or
alight') is here applied to the disemboguing of a river into the ocean. Yalhd
wuMrnadk §amudram pravuatif tathd rkpavati twam DwhyanU evdnuraktd : 8.
The Bahak&ra is described p. 27, note 3. The Atimukta is the same as the
Ittdhavl or vernal creeper, called also Y&santf and Pundraka, and noticed
belore: p. 109, note 1. 'The beauty and fragrance of the flower of this
oreeper give them a title to all the praises which K41id4s and Jayadeva bestow
on them. It is a gigantic and luxuriant climber ; but when it meets with
nothing to grasp, it assumes the form of a sturdy tree, the highest branches
of which display, however, in the air, their natural flexibility and inclination
to dimb :' Sir W. Jones, vol. v., p. 124.

* Why need we wonder at this, since the constellation Yiiikhi courts
[goes after] the young-moon?' i.^., If the constellation yisdkh& [or the
sixteenth lunar asterism, which is sometimes written in the dual Yislikhe, as
containing two stars] is eager for an union with the Moon, why need wo

^8 II TlfinTT'T^riJ^IW It U4

irondor at Sakuntul&'s dcairu to bo unitod with a prince of tlic lunar race ?
Saiditko'ltt/iii ia properly a digit of tho moon,' or tbo moon in its most
beautiful form when quite young. A comploto revolution of Iho moon, with
respect to the stars, being made in twenty-seven days, odd hours; the Hindiii
divido Iho Lcaroni into twcnly-BOVcn constoUulions [aitorismsj or lunar
Btaliona, ono of which receives the moon for one day in each of liia monthly
journeys. As tho Moon [Chandra] is considered to bo a masculine deity, the
Hindus fablo those twenty-seven constellations as his wives, and personify
tliem OS tho daughters of Doksha. Of tbcso twonty-soven wives (twelve of
whom give names to tho twelve months) Chandra is supposed to show th«
greatest aifcction for the fourth (Itohinl) but each of the others, and amongst
thorn Vi&akh&, \a represented as jealous of tliis partiality, and eager to secnra
the Jfoon's favour for herself. Dushyonta probably means to compare
himself to the Moon (ho being of the lunar race: p. 14, note 2) and
Sakuntala to Vi^klia. The Bcloctiun of VisAkhi, rather than Rohinf, may
perhaps be cxgiluincd by a reference to p. 5, 1. 1, whero we learn that tho
summer-season bad barely set in at tho period when tlio events of the drama
wore supposed to bo taking place. If thercfuro tho scaaon corresponded to
the middle of Uay, tho month would probably be VaiMkha, and VisakU
would, tlierefore, be appropriately chosen before Itohiui. This passage may
also bo interpreted, but not so consistently with tho fable, by referring
tiiikh to tlio two female &jenda, and iaidiiia-Ukhd to Sakunt&li. Tba
moNUng would then be, ' It is not to bo wondered at that these two (Hond>
should fallow SakuatalA and asaiat in carrying out bor schemes, any man
than that tho two sturs of Tii&kh& should go after the young moon.'
Anut-arlele = anu$aralah : K.

' '(Your) "noobservedly" will require thought, (your) " quickly " (a)
Muy.' This use of ttt in tjuoLin^ previous words is noticeable.

««i«4««f -^ ^ wn TifHwf^ fHAt

^ For this golden bracelet, having its jeweU sullied by the tears
(ronderod) scorching fh>m' internal foTcr night after night flowing from the
oater-comor-of-my-eye which rests on my arm, slipping slipping down [i.e.,
as it constantly slips down] from the wrist, without pressing on [catching on,
hitching on] the scars (that are caused) by the friction of the bow-string,
is repeatedly pushed back by me/ Apdnga = nstrahprdfUa. Pravarttibhih «
aihaladbhih. AmUiluiiia =■ atisaJUa, * closely adhering :* K: = ndhhilupta :
8. and Ch. The same word occurs at the end of this act, whore allusion is
mudo to the flowery couch of Sakuntald, iorira-lultid, which her body had
pressed:' One sense of the root ltd is certainly to 'adhere,' stick,' 'cloavo:'
The Deran^garf all haye anahhilulita with the same meaning, unsupported by
K. and the other scholiasts, and the oldest Bengdlf MSS. Through
emaciation and disuse of the bow (Cf, p. 70, 1. 7, with p. 68, 1. 1) the
callositios on tho foro-arm usiudly causod by tho bow-string, wore not
sufficiently prominent to provont the bracelet from slipping down from tho
wrist to the elbow, when the arm was raised to support tho head. This is a
fiiTourito idea with EWd&sa to express tho attenuation caused by love.
Compare If egha-duta, verse 2 : Kanaka-vtUayO'hhrania'irtlUa-^akQiMhdh^

Verse 6ft. UARitff (variety of AttashtO oontaining seventeen ^jllables io the hslf-
lioe^ each bAlf-Une being alike.

U4 II "^fHTHIH^iHW H 116

Rf^TT II f^?vm 11 ^mx i »»<«i$ii^> s^ fiwrrt i T'i
^^aT5i«rTM?5i*! ^g^RV^iYftTt liwr tri ^w ■Hfrf^rart?? i

having llic furc-arm Laro by the fulling of t)io golden bracelet.' The
Beng&K have analiUiUta-jyd ghdtdnldd, agreeing with mani-handhandl, which
would appear nt flrst sight to !« the better reading. I have followed
K^tnvomn and the Dovnn^gari AISS. in mnking this compoiinil ngroo with
valayam, and I believe there is no other way of tranalnting it Batisfnctorily.
It may, liowercr, as Katavcma obscrrca, be taken adverbially. Mani-
iandhana ' the wrist,' ' the place of binding jewels.'

' Let a loTe-letter ho oompoeed for him. Having liidden it [made it hid]
in a flower, I will deliver it into [cause it to reach] hie hand under the
pretext of [oa if it were] Iho remains (of an offering presented) to an idol.'
Madana'Ukha = anattga-lel/ui : Ch. : — »mara-h?idva-iueluitam Ukhaat : S.
Samana-gopitam = kutuma-tatiguptam : S. Devafd-ieiftdpadeitna ; tho Bea-
gAIf rend devatd-teripadttena, under pretext of honouring a divinity,'
supported by i^. Kalavetna reads dmatd-vyapadtitna, with the word^roiad^
inserted in the margin. Dmmld-ieiAa is supported by Cti., and explained by
him aa nirmdlyam, tho remains of an ofToring of flowers presented to
an idol.* Oorlaods of flowers wero somctimeB so oflered. A love-lettar
was one of tho four recognized modes of encouraging a lorcr : tea
page 110, note 1.

' 'This very injunction [suggostion] of my friend is weighed (in my
mind),' I'.tf. I must consider before I ean consent to it. This is the reading
of tho two oldest MSS. One, however, hus la/ii for saM.

117 I wHt^ i^: I U"®

* 'Theroforo joBt think of some pretty composition in Yorao, accompanied
by an olliiflion to yourself.' Upanydta-pdrvam, lit., 'preceded [headed] by
an allusion/ LaHta-pada-handhanam : Compare laliidriha-handham : Yikra-
moTYasf, Act 2.

* ' That very onc» timid one, from whom thou approhcndcst a reftisal,
stands pining for an anion with thee. The lover may or may not win
Fortune, (but) how, being beloved (by her), should he be difficult-to-be-won
by Fortune V Sri = Zakshmi, the goddess of beauty and fortune,' hero
identified with Bakuntold or with the object of the lover's hopes and
aapiTations. The commentators do not throw light on this passage* The
meaning seems to bo. There is always a doubt whether the suitor will gain
ikvoor with Fortune, or with the beautiful maiden who may be the object
of his love, but when it is certain that he is beloved by her, how con ih$
hare any difficulty in gaining him ? for there surely will be no doubt of his
being willing to accept her favours, however uncertain may be her encourage-
ment of his advances.' The verse which follows this in the Beng&U MSS. is
omitted in all the DevandgaH, and is most probably spurious.

• •

Verse 07. Vansasthavila (variety of Jaoat(.) See Verses 18, 82, 89.

Tfrr^ »inf4 ' <l ^rfufw TTf^w grrfT i
ft"^ iirT;Cf ^^"^t iJTHf ^rr^^ffli i

ir^'HWT II wfwf tl PlWtfsi^T TTT^t'^^^'^ H lAJMf^ET

f^fraf^ II

<»it^r*r)*T "n^raf^ »?^5^T'i v^t^i ii ^^ n

' tliou underraluerof tliino own cxccllencic?, who now would ward off
with tho skirt of n garment tlio nutumnal moonlight, the cooler of hia boily ?'
i.e., according to Bnnkaro, T)iis princo is too Bonsiblo to bo averse to on
union with one so beautiful as thou art. Nirvdpayitrim : bco p. 97, note 1.
PaiAntma : Compare in Act V. PaUnima mukham Avritya rodUt.

' lam now (acting) under (your) directions,' i.#., It ia hj your ordcn
that I do this : Nii/ojUdimi hharatllhyAm gUi-karane, I am directed by yoa
to compoM vcracs :' S. : I am only following your directions, tlioroforo yoQ
arc rcaponaiblo, if I moot with a ropnlao : S.

' Fitly, indeed, do I gaze on my boloved with an eye that forgets to wink,
bocauBO tho countenance of her compoaing [whilet she ia in the act of composing]
rerHca has ono eyebrow ruiacil; (and) by lier thrilling check alio discloses her
affection for me.' VUmrita-nitntthena ia very eiprcasivo of n fixed, caraeat
gase. Cli^zy tronalalcs, spcctaclo cnchantour ! dont jo serais joloux que
lo tnoindro elignoment d'ccil mo priviit un instant !' Kanlakita, lit., 'having
tlio downy hair of tho chock erect like thorns.' Tho DongUi har« ptiiM,-

Tana OS. AavJ or Oirnk. Stt VorM 3.

w^lf% I

w^l

^ I ^wf^^'^ I

wi> I 'Vrf^w I

ckUmut, and the Calcutta edition ptdakdnehiUna, moaning tho same. Horri-
pilation, or the erection of the hair of the body {pulaka, rama-kanfaka,
rvmdttekana) is oonsidored by the Hindus to be an indication of exquisite
delight or pleasurable emotion. The Dictionary does not give this sense to
hmfaia, but it is so used in Yikramorvaify Act I., mama angam ta-roma*

kmUakam anhmtam.

• •

' 'But the writing-materials indeed are not at hand.' Most of the MSS.
hATe Mm for Sanskrit khalu. Lassen (Instit Pr&k., p. 192) shows that kkhu
is the proper form after a short towoI.

* Engrave the letters [make engraving of the letters] with your nails on
this lotos-leaf smooth as a parrot's breast.' Sukodara : In Yikramorvaiif,
Act lY., the colour of a scarf is compared to the same thing [iuiodara-
iycbiMPi iiandnhiiam^ and in Mah&bh. ii., 1035, the colour of horses
[Mukodara-mmdn haydn]. The Prdkrit is answerable for nikMpta-pamam
kmru. This is the reading of all the Dovan4gar{ ; the BengiU have pada-
th kf ia hhaktyd nakhair dlikhyaidm.

TjafMWTT n ir'^^jfTT 11

H^*H'fll II ^l'^*l(?I II
TT5IT II *J'?<rimirtJ 11

^rnrfrt ^TOT n^Tif 1 Jim f% ^^ f^^^: y O. II

' Thy heart I know not, but day and nighl, cruel one, Love Tohomcntljr
inflames the limbs of mc, whose desires ore centred in thee.' Such ia the
reading of the Taylor MS., and my own. The other Devan^gari agree, but
give manoraMim for manorathdni in concord with angdtti. Manorahdi and
tnanorahae may both stand for the Sanskrit gen. fern, manorathdyih (in
concord with mama), and both are equally admissible into tlio metre : Lassen's
Instit. PrSk., pp. 30-1, 305, 147. The inter|»rettttion of Ch. supports this
reading [nithknpa tapayati haliyat liead-aihmtdha-manorath'ifd angdm].
This Terse ia called by K&titvcma, tho upant/dia: compare p. 117| note 1.

' Thee, siender-limbcd one. Love iuSames; but lue he octDolly con-
sumes incessantly : for tho Day decs not so causo tho lotus to fade as it
does tho moon.' ITumuda or hnnudvati is a kind of lotuB,which blossoms
in the night and fades by day {^iumudvati chandra-rirahena tanlopU
hhavati: S.] here compared to SakuntolA. Kumudtati is usually a group of
lotuses,' but I cannot Dgreo with Dr. Boehtlingk in rcetrictiDg it to this
Bcceptatlon. Saiinha : see p. 24, note 2 at end : Dushyonla again
compares himself to the moon: Compare p. 114, note 1. This and the

Tens eo. Olrt or Upoirtil. Set Tens 4.
_-_ I w__ I ^__ II I I I I _

Vsne 70. A»ril or 0-(thX. Btt Vene 3.
_^^_ I ___ 1 „„_ II _„_ I I ^_w I |„

1

preceding yene, according to Sankara and Chandra-sekhara, afford an
example of the figure Uttarottaram.

' ' Welcome to the speedy (fulfilment of thy) desire ! ' or ' Welcome to the
object of thy desire which does not delay (its appearance).' The Beng41f
insert tamihita^haUuya or ehintita-phalaiya,

* 'Thy limbs, which closely press the couch of flowers, (and are)
firagrant by the crushing of the quickly - faded lotus - fibres, being
grieyously inflamed, do not desenre (to perform) obeisance ; ' i.e., are
excused the usual salutation.' ' In consideration of the state of your bodily
frame, yea are privileged to keep your recumbent posture even before me.'
Up^ekdram, i.e., mat-knte vinayddi-Hipam, San-dank^ lit., 'To press the teeth
cloeely together;' hence tandashta, 'coming in close contact with.' Cf,
Baghn-y., xyi., 65, SandMMa-vastreihu nitamheshu On (their) hips to which
garments were closely fltted.' Our English word ' bite ' has the same accep-
tation. AUt-UdtUa, etc. The Bongalf haye dsu'vimardita-mrindla^alaifdni or.
dm-^noarnita { « tnldni-bhiita: Ch.) etc. Haying bracelets of lotus-flbres
that haye quickly faded (from the heat of her limbs).' Compare p. 106, note 2.

* Compare page 76, 1. 2. Anugrxhndtu, let him fayour,' is the reading
of K4tayema. The stone-seat served also for the couch of Sakuntal& : 8.'

Vene 71. AmrA or QXTH^ See Verte 2.

I wwww I WW- II -- I -WW I w-w I WW- I w

wwww| -.- I--- II I ---I - I I-

^"^^ II ^ft«Ml«^'HW II 128

II TT^'rf^Tf?! I Tt^'SWT ^^nSTT f^wf^ H
fiTOWTTi'5^Tft5wrT''t=Q^'^^TT'i:iisig: i fl^%€t

^ I

^TT^Ti inJT ^T y»nT I

* Hut aflectioD for my friend prompts me to be the speaker of something

Buperfluoua ' i.e., of what lias been bo often repeated as lo be nJreodjr
BulHcienlly well-known. Punar-uhta which properly means said again,' 'said
twice,' frequently repeated,' lias in dramatic composition, acquired Iho
acceptation of nolorioiiB,' well-known,' and lienec suporfluoua, iin-

necGssary,' 'over and above what is wanted;' and hence sometimfB Bttnply
' additional.' Thus in the Vikramorvaaf, Act 3. the torches are said to be
pimar-Mkliih ehandrikaij<im, 'rendered supei-fluoiis in the moonlight/ and in
Act 5. of that play, tears dropping from the eyes on the breast are said to
cause lAuktivaii-viraefuinam punar-uktam, tbo formatioD of a Bupcrfluoui
[additional] necklace of pearla." Compare ulso lim pMnar-vklena : M^vikiig.
p. G3, 1. 5. SakW-ftuhak =" takhi-vuhayaka-pranayah.

' ' That (which you have to say) ought not to bo suppressed [omittedj, for
that- which -was-intendcd- to-be- spoken and is not upokcn, pruducoa vahMqutnt
n^rct.' Anu-iApa, lit., after-pain,' i.e., repentance.

' It is to be become by the king [the king ought lo ho] tho remover of
the Buffering of n person cngnged in Iho alTuirs of life, who has fallen into
trouble: Such is your duty.' ITie Bengali have d'urama-rdiino for ruAdyo-
«(UiHO. Tho Utter reading is supported by K., and the compound is giTen
by Wil»on.

t .

T«5i|^^ Tn^f^^ ^iitV^'5 I
M44it«4ti <i9i5\ ^mO^ I
TVfn I ^•<R I

♦i^'wi'JS^jfV sf%T vr: 3^: ii 'o^ »

' No other than this.' i.e., Nothing short of this ; this is exactly my duly.

* 'Therefore (know that) this our dear friend has been reduced to this
altered condition by the divinity Love on thy account.' Dddiiya aiming
at,' regarding:' see p. 102, note 1. Avtuthdntaram, Ui., another state;'
Le., on alteration from the natural and healthy state. Aropitd = prApitd : 8.

* Compare, in tlio Yikramorvasf, Act 2, Sddhdrano *yam ubhayoh pranatfoh.

* What (can you mean) by detaining the Ilajanhi, who is pining (by
reason of) separation from his royal-consorts ?' Antah-pura, the inner part
of the palace/ the female apartments/ here put for the occupants.

* ' thou that art near my heart, if this heart of mine which is devoted
to no other, thou judgest to bo otherwise, (then) loyely-eyed one, bdng

Vono 72. Druta-Vilambita (variety of Jagat(). Set Verse 46.

\^8 II ^finrrTsr^'?m ii i**

•^1^»5T I ^■Vm I ^S^«^T TT'^t'DT ^»Bl^r^ I 5lf WT

TT^ I v^ I fs^ ^^=ir I
^ I fH^ ^: I

(already) slain by LoTe's aliafU, I urn Blain ngain," i.e., I suffer a M-coiid
death. Compare Bhaitnhari, i., G3 Ihatnmapi nihantyeva madanah']. JTrtdaya-
»annikil\ = man'manovaithdyini, thou thnt nbidcat in my lioarl : S : =
ehitldHidhe : Ch. Martini, wine,' as applied to Uihana, the eye,' is said
by Sankara to bo equivalent to lundara, 'beautiful;' or to Uhad-ghiiniana-
»hUa, alightly inclined to roll about.' Wine-eyed may mean one wIioh
eyes intoxicate like wine.'

' Even in the multitude of (my) wives [however numerous may be my
wives] (hero (will be) but two chief-glories of my race, the sea-girt earlh on the
one band [rAa] and on the ollior \cha\ this friend of yours ;' i.e., Tliere will
be but two sources of glory to my race, viz., tho sea-girt earth and Sakuntalfi.
Pratithlhd = iitkariha-hetu, a cause of renown,' a distinguished ornament:'
S. ; properly a cause of Btnliility,' a prop,' a support,' ' a stay.' Pari-
graha-hahutiPt — kalafra-hdhuli/e. The Devan&gori MSS. read Mnttulr*-
tmianH, clothed in tlio ocean,' having the ocean for ita gannonts' [MinWr*
tva ratlrdni yatydh: S.j The Bengalf all liavc tamudra^raiand, which ii
literally sea-girt ' [rManii = pielhald'] and seems to bo the better reading.
Compare Hitop., 1. 25-12, (Hinfusion lietwocn raaand and ratand may easily
hare arisen. CAa rka : kuq page 13, note 1.

' In the Beng&li MS3., tho dialogue which follows the«o vords has
several inlerpolntions.

Verse 73. Sluia or AxfaiiruBu. Sn Vuno S, H, 11. 13, £fl. 17. &U, £1,63.

ic^SWST I ^nn" ^n<i!iftr i ^•*i*i<i g^^H^i; shi^^^ i

w^»frerT I ^ f <rrrl- tt^ i
i(9^iwr I flr^ In TT^ I

^ f^ivra ^hchV^ ^?m^ ^

' Literally, 'Let us caaso it to join (its mother)' 'lot us lead it to its
mother :' Mdtrd saha Hi anwhanga : 8. Some word like past^a, See ! ' may
he sapplied hefore yaihd in the sentence preceding.

* 'Does not this person, thy humhle-servant, [thy adorer] remain near
thee?' i.e., Am not I hero to wait upon thee, in place of thy friends ?' Iho
Bengali add takhi-bhittnau. Arddhayiid = parichdrakah, an attendant,' a
servant ' : S., hut it is also the worshipper of a deity,' and therefore
implies adoration as well as service. There is designedly a douhle-entendre.

' 'Shall I set in motion moist hreezes hy (means of) cool lotus-leaf-fans

Vono 1\. Va^antatilakX (varioty of SakkarO. ^f Verses 8, V% 31» 13, 46, 61.

^.^^ II ^fii^Hm^'rtH II 128

'pgfl^^T^fff I

TT5IT I g^fT I ^Rf^f^^Wt f^W: I T^ "n ^ uftrmUT I

whiuh -remove languor ? or plticing thy feet, brown o» tho lotus, O round-
tliigliod (maiden), in (my) lap Bboll T nib them soothingly.' i^arab^oru,
voc. c. ot tarahfutrit. According to Tanini, IV., i., 69, Uru, 's thigh or
hip,' at the end of this and some other compounda becomes Ar^ nod it
declined like vadhu ; and karalhoruh is siiid to be equivalent to rrittor&A tlH,
a woman with round tbiglia.' Karabha is tho thick part of tbo hand,'
'the port between the wrist and the fingera;' it is alflo'o young elcphauL' Dr.
Boebtlingk considers that the comparison is token from the first of these scnsM.
It may with more reason bo taken from tho other : for from tlie following
gloss of Chandra- Sekhara, it seems probable that as hara stands for both
tho human hand and tbo trunk of nn elephant, and iarabha for the uppor
part of tho hand, so tho Inttor word may bo taken for tho sarao part of on
elephant's trunk. Karabhak prdnyangam [ ia part of an animal '] ladira intr
yaay&h iubha-lakthanam iilam tad uklam, hoili-hatta-nihhair [ liko an elephant**
trunk'] vnltair [ round'] asihihhaih harahhopamaihpripnuvanlyuTuhhih ifutnii
itriyah mlham anattgajam. Tho epitliet may therefore mean ' having lliigb*
gracefully tapering like the tnink of an elephant.' Compare harahhopatnonih :
Itaghu-vanNH, vi., 83. Samvdhaydmi ~ mardat/dmi : Sam-cdh ia applied
oapccinlly to tho rubbing, kneading, or shamjiooing of tbo limbs. Padma-
tdmrau: Chi'xy observes that the Hindu women extracted a rosy-coloured
dye from a plant called Lataonia Inenau, with which they dyed theif
noils and fingcra, aa well as their foct. Cf. Slri-naiha-pdlalam turtnalam :
Tiknunorvnsf, Act 2.

' I will not make myself in fault with those whom I am bound to
roepect [towards those who are worthy of rospcct] ' ■'.«., with my foctor-
fathor and others.

' Tho day is not (yet) cool.' Aparim'rvdna = amiptifala-tivrdUpmJk,
'having its great hent not yet passed off.' 'it woa still noon:' S. Soma
MS8. liavc anirrdna, and uthors Hpa-nirviinn [ = anirviiM, nirritf-rnkiU],

1*7 I gi fl^ sir: I ^^^

'TW^ f%?T%f ^^ <i^W***i*i: I

* Having left the couch of flowers (and) the covering of thy boeom
fbrmod of lotua leaves, how wilt thou go in tlie heat, with thy limbs (too)
delicate for hardships ?' Fartbddha-pelava = duhkhdiahishnu, ' incapable of
bearing hardship.' The Bengali have komala for pelava,

* ' Even though inflamed by Love, I have not the power (of disposing) of
myielf/ i.e. yena twam-manoratha-piuranam hriyate, so that your wishes
may be fulfilled :' 8.

* * Having seen it, his reverence the head-of-your-society who knows-the-
law will not take (it as a), fault in you,' t.^., will not attribute blame to you
in this matter.' Druhtwd te is supported by the concurrent authority of
the Taylor, Mackenzie, and Colebrooke M8S. I have not ventured to follow
rir. Boehtlingk in reading DUhtyd te. My own Bombay MS. omits the words
entirely, but a blank space indicates that something is loft out. Vidiia-
dMmrmd : sec JP4n. Y. 4, 124. Dhamia at the end of a BahuvHlii compound
beoomcs dhannan, Cf. Yuvdm kshaln'ya'dharmdnau : Hitop., 1. 2473.

* Many daughters of ]l4jarshis [p. 43, notes 1 and 2] are heard to have
been married by the marriage (called) Q^dharva, and (even) they have

Veners. AjurJi or QJLthL {See\erw2.)

WW- I w-w I -WW II WW- I -- I w I I-

Veme 76. Si/)ra or Anuhiitdbh. Stie VorMS 6, G, 11, 18, 26, 47, 50, 51, 53, 7X

\^* II ^lt*(TH^^**1'!i II l^**

f^raifi? I

TTTT I »R?5 I ^iV^Tt'T I
ir^jfTWT I ^r^T I
^^SrlWr 1 V^ I
<IS(I I

^T^ ^^fr ^^^ ■C^ S^ II ~«>^ II

IT^I II

recoivcii Ihe approval of Iheir fathers [been approved by their fnlLera].'
The O&ndhitrvn marringc is one of the fgrma of marriugo Jescribed in Hanu
iii, 22, et aoij. It is a mamago proceeiling entirely from lovo [idmrt-«n«-
bhava] or the mutual inclination [ani/<m>/echMd'\ of a youth otid maiden, and
concluded without ony ceremonies and without consulting relatives : aeo
eepccitilly llanu, iii., 32. Odndharva = paraspara-bhdihayd trito vtrdht ; K.
The long acooc which follows this verso in the Eeng&U MSS. ia omitted in
dU the DcvanAgari, und must bo regarded as an interpolation.

' ' I will again take counsel with my female friends.' Amiman in the
causal may mean ' to ask tho consent of,' 'to cause or to induce to assent.'

' ' (As) by tho bee (the honey) of the iVosh, untouelicil lender bloasom,
{•o) now by mo eager- to- all ay -my -thirst must the nectar of this under-lip of
thine be gently stolon, fair one, (ore I can let thee go.') Jparihkala, lit,
unhurt,' uninjured,' applied to b virgin. Adharatya : compare p. 32, note 5.

s the Bnt hiir-lios,

nipwwT II ^^^ H ^tr^ I ^^v% rm wttKfrmtwm'
urnfipji 'fhnit 171 ipi ^i*i^f^ 1 ^m^ftiMi^Rii^

N wffi irf^nfit Mi^^^i 'fhnit irajt ^ r
mwV I T^ TT^ ^Wf ^?nRt I

^,'{BMnd the tcenes.'] female •chakraY4ka, bid farewell to thy mate:
the night is at hand [arrived].' Chahravdka-vadhukd [F&nini, YII., 4, 13]
i,$.f the GhakraY4k{ or female of the Baddy goose, commonly called the
Brahmanf dock (Anas Casarca). The male and female of these birds keep
together daring the day (whence one of their names, dwanduHhehara, going
in pairs') and are, like tortle-doyes, patterns of oonstancy and connnbial
afleotion ; but the legend is that they are doomed to pass the night apart
(whence the name rdtri-PtkUiha-gdmin) in conseqacnoe of a curse pronounced
upon them by some saint whom they had offended. Accordingly, as soon as
night commences, they take up their station on opposite banks of a river,
and call to each other in piteous cries. The name rathdnga or ratha-pdda,
chariot-footed,' sometimes g^ven to them, indicates some peculiar formation
of the feet. Constant allusion is made to their habits: thus in the Yikram.,
Act 4, 8ahaehar\m diire tnaiwd viraushi tamutsukah. Cf, also Meghaduta,
verse 82, and Baghu-vansa, viii., 55.

* To ascertain the state of my bodily health.' FdLkrit has no dative, but
gives the force of that case to the genitive.

* Concealed by the branches :' see page 105, note 1.

* With a vessel in her hand.' One MS. has udaka^tra-hoiid, * with a
vessel of water in her hand.'

\<. II ^fHTiiJlstoa II ""

^nhnft II ttgfiraTn^'a^ n ^ i nft wsTP^mtr ^

*Tlfl4Sl H ir^^I^TO^^^ II 1T^ I ^ft W^H'HlMllsr ^

TfTT I

STTft I

i l^Ti '!ii 1 1^ ■^fi^i n fimaV i
i««5^wi I "^1*4 ^fti ^ f^^: I
sT^fiwI I TfflwT ijiiftTiro! fnn i im w^ T <tfl>' «ft-

»BfT II rvTfn ^r^nram 'sia-Ta n ^-^ i irfriTt fe^^it i
sifn II fird% Ji^'Hwra^'Sig^ ii ^is i ift>i!ift f^^v■. i
vH I ^^si tj=i I'isf's II xft nOaai: «
■([f? I wrsm^in 'i^m: ii xfn sfttat: II

itapasit n itsffnfi ii U'O'V i us« vs? •g^t?ii$ imrii

ll|^*HWI II ^Ifll^lfi II ^<*J I HVlWW^Tn ^^M«lrt 41 "Tl^?!

9fTTT«r^ w n^fM I tTTWfl'^r^MN'^^^r-M T Hv^?" »i^r^i n
i^rst^f^ar i wtri ii wtit^^i «itihhsk» i 'sm^

qn vj-^Tfi^ qfrifl'QtJI 1

wt >i^ sft "jftHt^ra I

' venerable mother ! there in a change for the better in nic.' JVm'nyyMi
hnehid iddnim rrittim, Tlierc is now some freedom from pnin ;' 8. Ajj* ia
the reading of the oldeat MSS. supported bj S. and Ch. Viteifia ia ' a changa
for the bolter,' in contradistinction to nidrrr, ' a change for the woiao.' Tlia
Tety same cxprvasron occura in M&lavikug., p. 46, 1. 9.

* With this Darblia-vatci',' i'.«„ crater and Ku^-grass, mixed and naed
for the idnlyuJaiam, mentioned at p. 97, 1. 4 ; sue also p. 1 B, note 1 in middle.

* ' f) heart, oven bcfo(«, whan the objoct-nf.fhy-doairo readily presented

I ^5^ PlWnffT lI^f^WT ^%?fTTf^I I

itself, thou didst not abandon (thj) anxiety. How (great) now (will be) the
angiiiah of thee regretful (and) dispirited ! [^AJter odMmeing a nUp, standing
tUU agaimf aloud] bower of creepers, remoyer of my suffering, I bid thee
adieu, (hoping) to occupy (thee) again [to haye enjoyment of thee again]/
JPrMatnam eva, etc. : see page 121, line 2. Sukhopanate : compare yad
aqpatmUm iukkham iukham tat : Yikram., end of Act 3. Fi^hatita, * broken,'
distracted with grief.' faribhoMta: see page 129, note 2. Partbhogdyai
Comptm parihhukta : page 132, line 1.

^ 'Alas! the fulfilment of desired objects has hindrances [there are
many obstacles in the way of the accomplishment of one's wishes] ; for by me
the faoe of the loyely-eye-lashed-eyed (maiden), haying its upper and lower
lip repeatedly protected by (her) fingers, beautiM in stammering out the
syllables of denial, turning (away from me) towards the shoulder, was with
some difficulty raised but not kissed.' Anyuli-tarnvrtta = angul^hydm pihita :
8. Adharoihtha : see p. 32, note 5, in middle. Pratiihedhdkshara, i.e., na
wtamddharam chumhaniyam [unnamaniyam] my lip must not be kissed:' S.Ch.
Alam alam md tti prahhritibhih, 'by such expressions as enough,' enough,'
' don't :' K. Some of the Deyan4gar{ MSS. read pratish&dhdntara, Ahhara is
'a syllable,' as well as 'a letter :* see ekdhhara in Wilson's Dictionary. Ania-
vivarti = tiryak-krUam, * turned on one side :' Ch. It may, however, also mean
reyolying on the shoulders ' [away or vivartt], Sonkarn mentions another
reading, anga-vivarti = kroda-ghiirnamdnam. Pahhtnaldkshi = ehdru-hahu'
pakikma-yuktam, or prasoMta-pakshma-yuktam akthi yasydh, who has eyes with
beautiful eye-lashes :' B., and Ch. : t.^., AiVhose cye-lashes are brown like the
leaf of a lotus : ' Ch. The Hindu women used collyrium to darken the

Vene 7<^ AuPAcncHiiANDASiKA. See \«cw77.

\^^ II ^f»mT'ni^'?reT II 13«

^sra v^^ ^Twfii I) «ffrt s^^^ II

^HT^riiJ I ^^T^

^^ STTTTBT^ 'jRfT: n^ft^: I

eye-loshoa and eyo-browB. PniU/tma/ii is properly, poucescd of cyo-loahc*'
[^paiiAmaualJ an adjective formed from pakihman as lidhmata from tidkman ;
Fdnini, v., 2, 97. Ulpakshmala, having upturned eyelashes,' occurs abont
the middle of the second Act of tho VikraniorvaHj. Kathamnpi, some-
how or other,' 'hardly:' compare page 128, lino 13. Na ehumtitam tu U
tho reading of the Calcutta edition and the SWtya-darpana, [pogo 116],
supported liy Chandra -eekhara.

' ' Or rather, I will remain for a brief space in this bower of creepen
(onco) occupied, (but now) nbandoncd by my beloved.' Athavi : soe page
30, note 1; and page 23, note 1, at end. PanMuita: Compare pari-
hhogdyit, page 130, note 3 at end. Muh^rtam: see page 3G, note 2, at end.

' ' Hero on tho etono-seut is her ilowory couch impressed by her form ;
hero ia the faded love-lctler committed to tho lolus-lcaf with her noils ; here ii
tho lotus-fibre bracelet slipped from her hand — having my eyes fixed on oach
(objects as tliese) I am not able to tear myself away [go out hostity] trota
the Volasa- arbour, even though deserted (by her).' Sarira-lvlitd = dtkti'
tanghruMii, 'nibbed by the body:' see analilufita, p. 115, nota 1. SiUfdm:
Bee page 105, nolo 3, and page 121, note 3. Kldttta: Sankan and the
BengiK MSS. read I6ata, charming,' dear.' Vudhharana = mn'ndU-
valat/a: see p. lOG, note 2. Atajyamdntkthano = drapnamdnekthano. VeiasM-
grihat = lald-maiutapdl, ' from tho arbour oi creepers ;' see p. 104, line 4.

T TO. fii«oCi.A-v..«li.iTA (»«rioly of Atioihiiti). St* Vme. 14. 30, SO, 81^

' [A the air.'] The eyening Baorifioial rite being commenoed, the
■hadowB of the lULkahasaSy brown as eyening cloudB, scattered around the altar
which bears the consecrated fire, are flitting about in great numbers, producing
oonstemation.' Akdie : see p. 96, note 3. Savana-karmani » homa-koT'
uumi. SatnpropritU = vpakrdnie. PralArndh is the reading of tho oldest
H8S. : Sankara reads vtstirndh: tho Deyan4gar{, pra^asidh, striying,*
using effort' ITutdianavatim = dhitdgnim, Bhayam ddadhdndh =» trdtam
uipdiayantyah, Fiiitdiandndm = rdkihoidndm. The B&kshasas [see p.
39, note 6] were so called from their appetite for raw flesh [^puita].

Yens 80. Vasanta-tilakX (farietj of SakkarI). See Verses 8^ 87, 81, 48» 48,
84^74

X^9 II ^rfvTTT'nr^fref ii

ti nf\: irf^fT: w^^TTT^^nr^'^ifwWV ^wt n
fT"^"^ n^ vf^"^ fgsrifiiiTEr I

TT^ fraTft T^'^^ f^M^H I

firaw^ I ^rqTT^T^ I

' See tho note on the term Yishkombho, page 97, note 3.

' ' Altbough my heart ia comforted by the tlioiight that t^ukuntjila hu
booomo completely happy in being united to a busbund worthy of her by ■
QJindhoTTa marriage ; neverthclcsa, there is still some cause for anxiety
[there ii still Boniething te be thought about].' Odndharvma : see p. 127, note
4. Anuriipa-i/tartn-(filmM : the Beng&U have anuntph-hJuirtri-thdffiHl. Hi
mny often be tranalulcd by 'go thinking.' wc p. HO, note 2.

ftf%wV f^fiff I fltr^ m^ ^rfw th T?r^ ^w^ w ^ot%

* Saoh distiiigaiBhed characters as these do not become enemies to virtue
[do not treat yirtaous women with contumely]. But I know not now
what reply the father will make when he has heard this intelligence.'
Akriti properly form/ figure.' Kintu is inserted by tlio Mackenzie MS.,
supported by K. PratipaUyate == ahhidhdsyali : S. : » prativakti : K. :
Westergaard gives 'rcspondere' as one sense of pratipad. Compare iaeh
ekknUwd UUheti pratyapadyata \ B4m^y., I., 10, 15. 'What he will do/
or ' whether he will ratify it,' would be an equally correct translation.

* ' ''The maiden is to be g^ven to a worthy (husband):" such was the

' I

first purpose-of-his-heart.' Sankalpa = manoraiha : 8. : properly a reeolye/

mental determination :' see p. 48, line 4, with note 1 at end.

\^< It II fi( T I -im *•*»»!( It i«fi

^WigT'TT I W fq-fl^i^V fl^^^TTf ^igJII? ^ ^ ! ^■^-
^l^fTT I SPJ fll^H^T: TT*5'HWI*(i: 'JV»TTra^^?»T ^-

^ I

fnijg^T I «wil^ It ^fn FiT^ gi5i?n:^ n

'^T^^T II ^m «r^T It ^"^ I ^rf^vipT f^^ f^frr i

TPT^TfT II 'jnc ^T^ 11 ^f% I "^jfM^TT T^ f^^fTff 1
fll^^TT I w ^?^«f%f%?-T "H'TS^WT II 'mw*^ II "^f^ff

' Ig Bot the guordian-doity of our dear friend SokuntnU to be honoured
(with an offering) ?' Saulhdgya-dtvatA, ' tho tutelary deity,' ' the deity who
watches over tho fortuno and welfare of any one.' The Iieng4l{ read devaldk,
doitiee,' and Sankara adds ShatMilcd-gauri-prahhriiai/ah, auc:ti as Shashtiki
[Durgd], Gaiiri, etc'

* \_Iifhittd th» teentt-l It la I, lio there 1' Nepathye : see p. 2, note 2.
Ayam aham dgatoimi iVi arlhah : H. See Manu, ii., 122, etc. ' After salu-
tation, a liWiliman must oildrcsa an cidur Baying, I am audi an one' [i>m«
ndrndlMta] pronouncing his own name. If any persona (tlirougli ignorance of
Sanskrit) do not undentond tho form of salutation (in which mention ia
made) of the name, te them should a learned man say, 'it is I ' {aham ilt),
and in thot manner should he address all women. In the salutation bo
should utter the word bhoh [^bhoh-ialda'j, for the particle bMoh is held by
lages to have the same properly with names (fully expressed).'

' (It seems) as if on announcement were mode by a guest [as if a guest
were announcing himself],' This is tho reading of ttie Bcng&ll, the Doya-
nlgarf have alilhiniim.

* 'With her heart she is not near,' i.e., her heart ia ubsont with Dusliynnta.

II Tf^r TT%^ II

SM<i4[i 9i|,«4^4«ii inywwr II 3prt ^^^w h i ^^ ^sif^pi
ih^w^^K^i '^w irfTrt're^t I ^ 5^ Vd4^i^ ^^^

* ' Woe ! thou that art disroBpectfUl to a guest ! that (man) of whom (thou

art) thinking to-tho-exdusion-of-oyery-other-objcct-from-thj-mind, (so that)

thou porceiyest not me, rich in penance, to have approached, shall not recall

thee to his memory, eyen being reminded ; as a drunken-man (does not recall)

the talk [speech] previously made (by himself).' Atttht^anhhdvini : see

p. 85, note 2 : the Bengilf have katham atiihim partbhavasi, VeUi = vihhd'

^ * ^

Mftftt: 8. Bodhito == smdritah: 8. ITrilam, i.e., dtmanawa: 8. Kathdm

hi is equivalent to the root kath, to speak/ tell,' say;' and kaihdm

brUdm to kathUdm, ' what is spoken/ said/

* A very unpleasant thing has occurred. Sakuntal4, in her absence of
mind, has committed an offence against some person deserving of respect.
[LoMn^ an in front,'] Not, indeed, against some (mere ordinary) person :

Yens 81. YANtAtTHAviLA (Yarietj of JAOArf.) Set Yeraes 18^ iS, 88,87.

\^« II Tlf^lTH'U^'ttW II 1*8

^TSt^^f? I

Tnrfrof^ I

TBi^T^ !3flqr^fiT I

(for I Bdc tliKt) it is tlie great Itislii Durrisas, easilf-proTokcd to anger.
Alter uttering biicIi a curac, ho has turned back with a step tremuloua,
bouniling and difHcult to }ie checked through its impetuosity.' Sxinya-hridayA
lit., ' ompty -hearted,' one whose heart is engroHaed with some other object.
V*pa-c>ialula, oto. : Tliis is the reading of tho Uockoozio MS., and eoonis to
hnvo boon thtit of K. All the DovunSgarl have tipphulUi, for the Sanskrit
Htphula from the root tphul, to leap,' allied to iphur. Utphdla fnia the
same root ia given by Wilaon, and both aphuh and tphura, but not ulphuU,
which is a legitimate word. As lo tho Pnikrit tipj)hu!lii, it may bo obecrved
that many consonuuts in Prdkrit are Um weak to Bualoin themBclvca ainglj,
and that if elision does not take place, the conaonant ia somclimeH doubled.
Thus lutkha, or luhu may bo written for the Sanskrit tuiha, and nlhilla or
nifiia for nihila : Losaon's Inatit. Prdk., p. 276, 3. The oldest BcngiU MS.
has aEiraUt-pdduddhiraya, and the Calcutta edition ovirala-pdda-lteaTayi
gatyd. As to Durv^sas, he ia a Suint or Muni, reprcaenlod by llio Hindu
poets OS excessively choleric, nnd inexorably sovcro. Tlio Puriuoa and other
poems contain fiequent accounts of the terrible effects of bis imprecations on
Torioua occasions, tho slightest offenco being in his eyes deserving of the
most fearful punishment. On one occasion ho cursed tndra, merely becaoM
Ills elephant let fall a garland which he had given to this god; and in covm-
quence of this imprecation all plants withered, men ceased to sacrifice, and the
gods wore overcome in their wura with the demons : aeo Viahnu-Pur., p. 70.
With regard to the title Maharalii ; sec p. 3S, note 3, and p. 43, note 2.

' 'WJio bcaido Firo will have (such) power to consume ?' Sonkoca

has lathil [laha] at the end of tliis sentence, bnt I have not ventured to

insert it, williout other authority. Tho wrath of a Briihman is fr«<juoD(lj

compared to fire ; see p. 74, note 3, and p. 19, note 2.

'' 'Thoroforo, bowing down at hia feet, iwraiiodo him to return, whibt I

ini^CiiT H ^WTT^ ^rf%i* f«*ip9 11 ^ihV i ^'^^^wftr^rnr
^iiHt I finRpIr yt* ^Tyjjtii: wi : i

'W?!^ N ^ftm II ?Tt^ Wi» TTCt^ I ^f^ I

vr^[irT R wf^ HgiiftnT^^iB ''pn^ i 'if^w i
'niT T^ s^rre^ ^f^PTO xfH I

prepare a propitiatory offering and water/ The Beng&U haye paiiiwd,
'haTing fallen ' totprammya. Arghyodakam : see p. 35, notes 8 and 4.

^ ' Slie acta the gathering up of the flowers/ Uehehaya has the same
senao as iomuehehaya, 'ooUecting together in a heap :' see p. 79, lino 3.

* ' Whose Mendlj-persoosion will this orooked-tempered (person) accept ?
howeyer, he was somewhat softened [ho was mode a little morcifol]/ I^it-
hriU-^Mkra, one whose disposition is crooked or harsh/ 'ill-tempered/
'erawgnuned.'

* 'Eyen this (somewhat) was much for him : say on/

* Considering (it is) the ftrst-time, this one offence of the daughter, who
b nnawaro of the potency of |)onancCy is to l>o pardoned by your r er ere noe/

^8o

iupported Ly K., have prathama

ft^^T II '^^^^ II ^^^TC I ^^ TT^ I ?T^^R^^-
fjrt^^CT N ^WWt^ N ^IT^ I ^^^ TTWT^I fll*l^<|hMrV

I haT6 not reniared to do so, without the authority of the Deran^gaH or K.
Tumm : B. has Uumdt.

* ' Our dear friend, hor face resting on her left hand, (is motionlen) as if
in a picture :' see p. 6, note 1.

* Let this circumstance remain in the mouth of us two only. Our dear
friend being of a delicate nature must be spared [preseryed]/ %.$,, She must
not be told about this imprecation, lest her feelings be so hurt, that her deli-
cate constitution bo injured. Frilidniah, i.e., idpa-vrittdntah : S.

WH II '^filTIM^I^'rt'fl II

II ^rtf ^(5^ 5t: II
II fm: Tif^iif?! ^>nO«i7T: ftr^: n

^B^ftr^ T^=qT TfTt II qr<*«jigwl^ ^ II r^ TiwTTi 1 rrm ft
W^qfV fiiqwrl T^rnw^TiPW^ II ^^ »

' Arison fVom sleep,' i.e., »i^ldnantaram lUthilah, just arisen after sleep,'
' juBt aroused from sleep :' S.

' ' I am commiBsionoil by hig roTorcnco Kisyapa (who hiu just) returned
from his pilgrimogo [residonce abroad], to obsorvo the time of day. Having
gono out into tbo opon air, I will just see how much of tbo night remaina.'
iVifF<f(d(, i.e., itmath'thdit; see p. 16, note 2. Kiiy«pma: see p. 22, nota
1. IVaJuiiain — vwrita-prad«ia, an open spot:' K. = ehatteara, a court-
yard:' H.

* On the one sido the lord of the plants [the Moon] descends to
the summit of the woetem mountain ; on the other side (nses) the Sun,
whose forerunner Aruna [the Dawn] has just become vifliblo. Dy the con-
temporaneous Belting and rieing of the two luminariea, human beings are
guided as it wore through their diifercnt states:' i.e., by the alternations of
these luminaries, the vicissitudcB to bo expected in human tifo are indicated.
Odo of the names of the Uoon ia Oihadhl-palih, lord of the annual ot
medicinal plants.' He is so called from some influonco which he is anppoaed
to exercise over the growth of such pUinta. Compare Dout., xxxiii., 14,
' The precious fruits brought forth by the sun, and the precious things put

.1 TAIANT4-TILAKi (TUiely Of SAKKABf), Set VofMS tt. 27, 31. tS, 46. Ill,

forth by the moon.' Oshadhi is explained in Manu, i. 46, as phala-pdkdntdf
' a plant which dies after the ripening of its fruit' Atta is the name for the
mountain in the "West, behind which, in Hindu poetry, the sun and moon
are always supposed to set, as Udaya is the name of that oyer which they
are supposed to rise. Arka is a name of the god Surya, ' the Sun.' He is
represented in Hindu mythology, as seated in a chariot drawn by seven
green horses, or by one horse with scyen heads [whence his name Saptdkoa],
and before him is a lovely youth without legs, who acts as his charioteer,
and who is called Aruna, or the Dawn personified. Aruna is the son of
Ka^pa and yinat4, and jelder brother of Garuda. His imperfect form may
be allusive to his gradual or partial appearance, his legs being supposed to be
lost, oithor in the darkness of the departing night, or in the blaze of the
ooming day. The sentiment expressed in this verse is paralleled by the
qwech of the Gh4nddla in the Mrichchhakati [p. 321, 1. 4], thus translated
by Prof. Wilson, 'in heaven itself the sun and moon are not firee from change
[vipaUim lahheU'] : how should we poor weak mortals hope to escape it in
this lower world? One man rises but to fall, another fisdls to rise again,' etc.
' ' The moon having disappeared, even the lotus no longer gladdens my
sight, its beauty being now only a matter of remembrance. The sorrows
produced by the absence of a lover are beyond measure hard to be supported
by a tender-girl.' Somo species of the lotus-plant (especially the white
esculent kind) open their petals during the night and close them during the
day, whence the Moon is often called the Friend, Lover, or Lord of the
lotoses [^Kumuda-hdndhava, kumudini-ndyaka, Kumudeia], Abald-Jamuya :
The Beng41i have ahald-janma. The genitive is equally admissible. Com-
pare «riyo durdpah, which is the Bcng4H reading for inffd-durdpah at p. 1 17,
L 13, and iwahhdvat tasya duratikramah : Hitop. 1. 1945.

Verse 88. Y^sAirrA-TtLAKA (?mrieij of SxKKARf ). iSm Yenes 8^ S7> SI, 4S, 46» 64,
7^80,82.

^H^TJT II VfntQ qSTT^^ II Vi 1ITTT ft^'^'TT^^^r^

^T^^n" II irf^'w q^T^^ir ii v.^ tti f^q^q^^^^i ft

' 'With a liurried toss of the curtain,' Fatdit/i»pma (bo read all the
Duvanignri MSS., and K.) is from fata, with tho some sonse aa apatl, i.e.,
tlio curtain scporaliag tbo atago from tho tiepnthi/a ' [soo p. 3, nolo 2] and
dMffprt, ' toMing aaide.' Tho BongiK reading is apatl- ithepma. Paldhkt-
penit — yavanitdpanodanma : K. : = atiumdl, suddenlj :' S. ' The entrtmce
of an actor under the influence of flurry caused \ij joy, sorrow, or any other
emotion [hari/ia-iokddi-janila-iamhhrama-yuilatya'] is made with a toea of
the onztain -.' K.

The following verses have not the authority of the Deran&gorE USS., nor
of K., but are given immediately after verso 83 in tfio Ucng&U HSS., and in
tho Calcutta and French editions, supported by S. : —
^ft^ I

q^^T^ ^»isrf?! ^frw: ^r3fT?^^i«j^«i»!: n
nrr^ v^ ^f*irifi*mT mq^i -yn? f^^: i

Uoicover, tlic early dawn impurplea tho dew-drops upon the jujubea ;
tho peacock, shaking off sleep, iiuits the durbha- gross- thatch of the cottage :
and yonder l)ie antelope, rising hastily ik-om tlie border of the altar impi^aaed
by Ilia hoofs, afterwards raises himself on high, stretching his linib*.
Horeover, after planting his foot on tlie head of Sumcru, lord of mountain!,
the Uoon, by whom, dispersing tho ilorknesa, the central palace of VishnQ
has been invaded, even ho, descends from tho sky with diminished beans.
Tho highest ascent of the great terminates in o fall.'

9

^ It Ib not ankilown to this person [myself], however withdrawn (she
may be) from worldly concerns, that an indignity has been wrought towards
8akuntal4 by that king.' Evam ndma is the reading of the Mackenzie MS.,
supported by K. Na etat na viditam is given on the authority of K.
IwMua is inserted from the old MS. [£. I. H., 1060] : Sonkora has ammhya
janatya. The other Dovandgarf MSS. read yadyapi ndma vithaya-pardn*
mukhatydpi janasya etan na viditam laihdpi tena, etc. The margin of the
Bengdlf MS., as well as that of Chezy, has a note referring vishaya-pardn-
mukhatya janoiya to Kanwa ; but a comparison of other passages shews that
by ayam jana, the person speaking is commonly intended. Andryam, i.e.,
SakunUM'vitmarana-riipam^ consisting of the forgetting of Sakuntala :' B.
ond Ch.

* ' The time for (making) the burnt-offering:' see page 148, note 3.

* Although wide-awake, what shall I do ? My hands and feet do not
move-freely in their own usual occupations. Let Love now be possessed of
his wish [enjoy his triumph], by whom our innocent-minded friend has been
made to place confidence in that perfidious man.' Uchituhu karaniy09hu,
Such as gathering flowers, etc. :' 8. Sa-kdmo = kritdrthif one who has
attained his end:' H. Compare hhatatn pancka-rdtiaH kn'tl : Yikram., Act 2.

u

\«4 II ^fHtTMH^'HW II 148

^ '^'^Ta^'5'* ^ f^-^fl t ^^^\^ 7Rf%^9 gift ^^(7^-

■^ I w fl^»iT3St ^^ftfTT ^gf^TTTf^ ^ mxUf t?^T«tif^ftr-
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Amtfd-tandlie = asalya-pralijnt : S. = viithjd-pratijm : Cli. : lit., ono who is
not true to bis oonlroct [^iandhi]' Suddha-kridaya is tlio reading of two
Dcvon&garf IfSS,, and of llio Scngfill. Padaitt = Hhdnam, a [ilaco:' S. =
vyavatdya 01 vyanmiii, industry,' uppliention,' buHinesa:' Ch. and Amara-
koaha, p. 31 7, 1. 4. Hcnco pa^am Iri in tlio cnuMol must mean to cause t«
haTO dealings or Iranaactiuiia willi,' to cause to apply one's self,' 'to causa
to take up a station ;' whence may easily How IIk interpretation, mndo to
trust.' Compare a fiimilor phniiw in Kumara-Bam., vi., 14, whore al«o tL»
commentators exjilain padam by vyacasiiya.

' Or rather, it is the curse of Durvasas that has caused the change.'
Athmi: seep. 24, Uno 1; pnge 30, nota 1. Vikdrayali: scop. 130, note I.

* Among ascetics inurod-to-hardships, who is to bo solicited [to carry tb«
ring to the king) ? Assuredly, even though 1 were convinoed that blamo
was attributable to SukuntaM, I shoulil not have the power to make known
to Father K&fiyapa (just) Tctumcd from his pilgrimage, that Sakuntala ia
narriod to Dusbyiuitn, and is pregnant. Such being the cnsc, what is to be
tkinebjiM?' Dithhha-iiU : w read nit the Devaniigari; the oldest BengUT,
■npported by Cb., has HirduJtiMa-iitate. SaiAl-gd»d: see p. 41, not« S.
FyaviuHd, pasa. port, of py-arn-to, ' to determine,' 'reeolrc,' sbive ;' r1k> ' to

1*' i^^s^:y vi^

be persuaded,* 'conyincod/ as in Udmdj. ii., 12, 61, taiini twdm rffttvasydmi.
Pdrtiydmi is oiUior the causal form of pri meaning ' to accomplish/ 'fulfil/
•nd thence ' to be able/ or is a nominal from pdra, * the other side,' ' the
end.' lUham-^aie, i.e., evamprdpte harmani.

* 'Hasten to celebrate [complete] the festiyities at the departure of
SakuntoU.' JPtasthdna-kautakam = praydna-mafujialam, 'fostivo solemnities
whieh take place at the departure of a member of the family.*

* ' To inquire (whether sho had had) a comfortable sleep.* Puehehhidum
fyrproiktwn, so roads my own Bombay MS., supported by a parallel passage
in llilavikagn., 44, 7, suham puchchhidum dgaid. The other Bevandgarf
baye tuhthiaida-puehchhid for suklia-iat/ita-prachchhikd, which is given as
another reading in the Miilavikagniniitra. Dr. Bochtlingk remarks that
the agent may be used with the sense of a fut. part, active and refers to
F&nini., iii., 3, 10.

^ac

' ' liy father Kamvn [aeo p- '22, noli; l] liuving of liia owu ucconl cm-
braced tier whilst her (ace w.ia bowed down with shame, she was thus cod-
gTtttuUtcd [uongTiLtulution was mndo] ITail (lolhcc)! thu oblation of Ihd
aaciitlcing prieat, iJLhou(;h his aight was obscurcil by tho smoke, fell directly
into the fire:" ' see note 3 below, ond p. 95, note 1. Jihurndtulila : Cf. p.
66, 1. 2. Yajatniinaiyii : see p. 95, nolo 1.

' My child, as hnowledgo delivered over to a good student (is not to be
deplored ; BO has it) como to pnss Ihut Ihuu nrt not to bo Borrowed for. This
very day I dismiss theo |irofccttil by [under the escort of some] lUatiis
to tho presence of (thy) husband.' Compare Manu, ii,, IH, 'Learning
htiviiig (ipproathcd a Bnihmim snid to him, ' I rim thy divino IreosuK',
municate me lo that sludont who will be

"^i^^T II ^f^^{v ii ^^f^ i

^*m€|| N ^fft^rt II W^W I

Brihinana when they married and hecame housoholders, unless they intented
giving up their sacerdotal office, kindled with two pieces of the hard Samf,
Amni, or Khadira wood, or with a piece of the Samf and Aswattha wood
[see page 23, note 2], a sacred fire \hom&gn%^ grikydgni, hutdgni] which
thoy deposited in a cavity or hearth called Kunda or Yit^na, in some
httllowod port of the house ; or, liko the Persians, in somo sacred huilding
proper for the purpose [Called a^nydgdra^ Monu, iv., 58, homa-sdld, agni-
griha], and which they carefully kept lighted throughout their lives, using
it first' fbr their nuptial ceremony [Manu, ii., 231 ; iii., 171 ; Sir W. Jones,
vol. iii., 127], and for the regular morning and evening oblations to Agni
[AoMd, Aofra], performed by dropping clarified butter, etc. into the flame,
wiQi'*pniyetirand'invobatioh8~[Manu, "xi.*; 41; iii., 81, 84, 85. See also p.
133, notd 1 of this book] ; for the performance of solemn sacrifices [Manu,
ii., 143]; for the Sraddha or obsequies to departed parents aud ancestors
[ICanu, iii., 212, et »eq. "^e^ also page 112, note 1 of this book] ; and finally,
for the funeral pile. ^The perpetual maintenance of this sacred fire was
called agni-hoira, agngddMna, agni-rdhshana,^ and the consecration of it,
Mgngddheya [Manu, ii., 143]; and the Brdhman or householder who main-
tained it, agni-hotrin, dhitdgni, agngdhiia, tdgnika. At Benares even to this
day, according to Sir W. Jones, many agni-hotrat ore continually blazing.
Sometimes the householder did not himself attend to the sacred fire, but
engaged an officiating priest [ntwtj\ yajamdnaf agnidhra : see p. 95, note 1 ;
p. 96, note 2]. The BrAhman who did not maintain a fire was called
mMUdgni [Manu, xi., 38]. According to Manu, iii., 212 (with commentary)
there were three periods when he was necessarily without it, viz., just
before his investiture, before his marriage after the completion of his
stndontship, and at the death of his wife; but the usual daily oblation was
then to be placed in the hand of a holy Brahman, who is said to be one
f<Min of fire [see p. 74, note 3 ; p. 49, note 2]. Sacred fire is sometimes
considered to be of three kinds \ireidy the triad of fires']: 1. G4rhapatya,
nuptial or household ; 2. Ahavanfya, sacrificial, taken from the preceding,

\1|.* II ^t^njTfugpfW H 150

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ftfifl

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011(1 prepared for receiving oblations ; 3. Dakshina, that placed towaids the
south, or cercmonift!, liilten from either of the former. See Prof. Wilson's
Introduetion to the VikrBmor\-as(, p. 8, and Manu, ii., 231. The man who
maintained all theso tlireo waa called trttdgni.

' '[Haning recourtf to Santtrit.] Know that (thy adopted) dangh tar,
Brahman, has conceived a glorious-germ [seed] implanted [lodged, deposited]
by Dushyanlfl for the welfare of tlia earth, as the Samf-trco is pregnant
with firo.' Sami, a thorny kind of acacia :' [see the last not£, and p. 23,
noto 2.] The legond is that Iho goddess PfirvatC being one day under the
influence of strong passion, reposed on a trunk of this tree, whoreby an
intonso tieni was generated in the pith or interior of the wood, which ever
after broke into a sacred ilame on the slightest attrition. Ahita = arpila-
njah = iiikra: Ch. Of. Raghu-v., ii., 75; Uegh., verso 45. ' By this it
was indicated that SakuntuU would have a son in glory equal to Agni :' S.

' ' friend, how pleased I om ! but when I think Ihot ttiis very day
SakuntaU is being conveyed away (to her husband's house), I feel « satis-
faction mingled [associated] with regret.' Mi, so thinking;' soo page MO,
note 2. {/tianlhd-tdMiirana, ht., 'in common with regret or sorrow.'
' I «n partly glad, partly sorry ;' H.

" ' (Only) let this (our) poor-sister be made happy.' Tl y ww m , ' ■

TtntM. S'loka or Ani>»»tubh. Sm Tarwe G, S, II, 12, £6, 17, SO, 51, U. 73, ».

deroiee,' also denotes a person in a pitiable state, a poor wreteh. mrvriia
B tUithiUhehiitd : S.

^ Therefore in this cocoa-nut box, suspended on a bough of the Mango,
a Keiara-garland, capable of (keeping firesh for) the intervening period, was
with this very . object deposited by me. Therefore make it rest on (thy)
hand [take it down with thy hand].' Ndrikera or ndrikda, ' the cocoa-nut,'
' the fruit of the cocoa-nut tree.' . Chuta or Atnra, the Mango-tree [Mangi-
foa Indica]. KdUntara-kshanta = virala-tdkhtthdyini: S. KesartMntUiid, a
wreath made of the flowers of the Bakula:' see p. 25, note 1. This was
probably a tnaru^akhpml^a'maifi araj, or garland made of auspicious flowers,
to be suspended round the neck of SakuntaUt, such as that described in
Baghu-vania, vi., 84. Saukara and the Beng4U read kesara-pmddh or kesarO'
Mu^ndh, and Sankara observes that the fragrant dust of this plant is much
used by women in making unguents [udvartandni],

' Whilst I also will compound auspicious unguents composed of Mnga-
roekand, holy earth, (and) Durbd sprouts.' Mnga-rochand is said to be either
the concrete bile of a deer or an exudation from his head, used as a
medicine, a yellow dye or a perfume : see Wilson, under Ooroehand, The
latter word is the reading of the Bengdlf M8S. Tyrtha-mnUikd is earth
brought from tWUuu or holy bathing-places : see p. 16, note 2. Dkrhd,
bent-grass ' [Agrostis Linearis, Panicum Dactylon], a kind of sacred grass,
not quite so sacred as darhha, but possessing many virtues, and used for
the «ryAa : see p. 35, note 3. Sir W. Jones says of it, ' Its flowers in their
perfect state, are among the loveliest objects in the vegetable world, and
appear, through a lens, like minute rubies and emeralds. It is the sweetest

\»^ II ^f»niTiir^fra 11 15*

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f^Iig^^-T II f^Wfra II iriT ^^TTV 75? fTnTTlRfeTT

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Ktid most autritiouB pasture for cattlo, nnd iU uacrulncsa, added to ita bcauljr,
induced the Hindua lo believe that it woa the maDsion of a benevolent
nymph.' The Atharva-Veda cclcLralcB it thus : ' May Di'irbS, which roM
horn the water of lift?, Vi'hiijh has a hundred roots nnd a hundred stcnu,
effuco a hundred of my sins, nud prolong my eaistence on earth for ■
hundred years.' SamdlaiiMaim is llio act of smearing tho body with
coloured perfumes, such ns saffron, sandal, etc, ; the plural is hero used for
the unguents thcmsc-lTea, M-hich are said to be mangaia, ' con(Iui:ive to good
fortune." Tho Bengali have lamdlamihartam.

' Sdmgarava and the (other) good'peoplo ;' see page 6, note 2. Th«
Bcngdk have Simgarava-'ndradTata-miirdh. According to S. and Ch. thcM
were the names of two Uihyih, religious Htudents," pnpils of Kanwa.

' Truly tlieso Jtiiihis who are lo go to llastiuipur are being called.'
Sahddt/yanit (so written hy Ch.) — lihiiyante : S. and Ch. It is the powive
form of the nominal iahddi/atf : Sankara has iabddyanU, which could only
mean ' they sound,' ' make a noise ;' I'anini, iii., 1, 17. Eattindpura, [lit,
' the city of elephants'] was tlic ancient Delhi, aituoted on the Oongn, and
tho residcnco of Dushyantu.

IW R ^75^ SW' « \«.'^

rrnnft^Ti?''5ff ^T ii n^^^ 3?f?r n ^r^ i Hrrwt ^rem^-
nft^ I ^7^ I w^r innT?rr ^m i

^ ' There stands Sokuniol^ at eailieet sanrise, with her locks oombcd-and-
washed, in the act of being congratulated by the holj- women, (haring) oonsc-
ormted wild-rioe in their hands, (and) inyoking-blessings-with-their-ofiferings.'
Sikkd-mdrfUd, lit, ' having her top-knot combed and cleansed/ a compoond
similar to iirak-^ndta, ' having the head bathed.' The Beng4U M8S. have
briU-wu^Jlfand. Swoiii^dehanikdhkih is hero on epithet of the women who
make the twa$ti-vdchanam, i.e. (according to K.) 'a gift of flowers, sweet-
meats [prahelaka], fruit, or any eatables presented with good wishes and
prayers for the blessing of some deity.' It is especially the blessing which
is ooQpled with the gift. In the present case the hallowed rice which they
held in their hands, might have constituted the offering which accompanied
the nffOiti'Vdehanam. In the YikramorvaAf the Yidushoka is propitiated by a
iWMii-vdehaHam (or -nakam), consisting of a modaka-sardva, dish of sweet-
meata.' Birthday-gifts, wedding-presonts, Christmas-boxes, etc., with their
accompanying compliments, are the awoiii-vdehanaka of our day. The words
p^mtm and vdyanaka seem to have a similar signification, though without
any necessary implication of good-witheM. Nlvdra, wild-rice,' Manu, vi.,.16.

' 'ify child, take the title of "Great Queen" indicative of the high

^^ II 3tT^W II ^U I ^^w^^ ^ Mt^ I
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's^ u irg'^nji-^iiaTTT^ i i^f^'m u ^wt i "s^tt ^^ i

^ II Hif^MMitiiKra 1 '3Trf^ II ^wn I Fwrx »n I

■srrg iTf !fHiJ?Tsnflw T^tti*? i

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vfl^zift II tOi ^■'t f^^^ II

'^ 1 ^^ I 'afnfi =! ^ THF^^TT^ fVf?7| ii Tar^t^ «*i^
TT^TTrem^m: i

esteem of (Ihy) huslinnrl." Jdlil, 'a cluW,' is ua«l aflectionatoly in addrciw-
ing tiny young fomalo. Mahd-dtci, chief queen :' compare p. 124, nota 1.
' y it bo to th&o an auapicioua ablution !' i.e., itaj it bring thoo good

! Miiy it be an omen of bappincu to Hice 1

-veawla,' i.e., tlie vessels containing Hie
/iropi Portane in f&rour of Solnintali.

. nxoci ono fColnbronVo'iiY whinh ti«it i

wnJn I

tiir: I (iM«ixmnHi4idj

t^t^: I T ^w I ^tifir I Tf^H^HT ^^m^^^nnrr: i

^ '(Thy) person worthy of (tho costliest) ornaments is disfigured by deco-
rations easily procured in a hermitage/ i.e., Thy beauty which deserves to be
set off by golden ornaments, etc., is impaired by such decorations as sprouts
of Durb4-gras8, etc. : S. ViprakdryaU : K. has vikdryaU, the Bengali
9^pralabhyaU and vipraidryate.

' 'Was it a mental creation?' t.^., Were these ornaments created by the
power of his mind ? Eatav. has nrUhtih for siddhih. Compare p. 79ynote 1.

' ' Bring hither flowers for Sakuntali from the trees of the forest'

* 'By a certain tree a fine-linen-robe white-as-the-moon indicativo-of-

Ver»85. ^XaDdLA-viKRliiiTA (variety of ATioiifiiTi). Se€ VeriM 14^ 30,*ae, 80 *
40»63^.

\t^ II TrfiniTsnr^^^ II 156

ftl3^TT II ^^Sfl^t t^TSRI II ^^T I T'TTTJ •«1jSi^-^ir
fil^tl^T II H^fl^lf f%^^ I) TWf I ^T^ ^^^^T*IT

gooil-foftuno wiw made to appenr [produced] ; by another, juice- of- lac, ready
for (ho 1180 of [tho dyeing of] tho feet was distilled [ciuded] ; from othera,
ornamenta were presented by tlie hands [palms] of wood-nymphs raised (so
aa to be visible) as for as tho wrist, emulntirig tlie first sprouting of the
young-shoola of thoso (trees).' ^'tliauma ^ vAlkala-vattra-bhtda : Ch.
Kshauviam mdngalyam = dttkulam mangaldrham : S. Miingal^a may mean
' with words of good omen,' ' with blessings and prayers for good fortuno
\kalijAna pifytyoiA] such as Mny sho be tho beloved wife of her lord," olo, :'
B. Indu-pAndu — chandra-dhavalavt. AvUhk^itam — udbhavitam : K. : =
ddndya pralA'sitam : S. Niihlhyktah = udgyiiah. Charanopabhoga-tulabh) ;
some of the Bengilf have charanopardga-tulhago ; Ibo oldest have upahhoga.
Sulabha is here equivalent to ialuima or yogya, 'adopted.' Compare Kum a ra-s.,
7. 60. Ldhhd = alaiCa or alaitala, lac,' a red dyo,' prepared from on
insect, analogous to the cochineal insect. This minuto red insect is found in
great numbers in tho Puldso, Indian fig-tree, and some other trees. It
punctures the batli, whence exud^ a resinous milky juice, with which it sur-
roiinds itself in a kind of nesl, and which when dry may be broken off, and
used for various purposes. This hardened and reddened Huhstaiice is variously
called gum-lac, shell-lac, slick-lac, etc. Aparva, etc. = pOTva-iMga-for-
yantam udgalaih. rarva-hhdga = mani-handha, the wrist:' E. A, aa br
oa,' generally requires the abtat. c. of a word not ia composition, aa Amimi-
handhdt pdtiih, the hand as far aa [from] the wrist.' It may sometimea
have the sense of trom,' aa in ddariandl, from tho first sight.' Tat-
kitalaya, etc. : (he DcngaK aud 8. read nah, to us,' for tat, and kualaya-
ehehhdga-parifpardhibhih, rivalling the hue of young filioo(a.' According to
Kavikunlhah^, quoted by S., ornaments aro divided into four kinds: — 1.
Avfdhya, aa ear-rings, etc. ; 2. Bandhaniga or Vedhya, aa flowers, etc ; S.
Kthfpya or Prakthepya, as anklets, foot-ora amenta, etc. ; 4. Arepya, m
uecUaecs, garlands, etc.

' '.By this favour, royal fortune ia indicated oa (aver) t« be enjoyed by
thoo in tho house of lliy husband.' AbhyupapailgA = frii4idnugrai*iia, 'by

H^^FTWT I ^1^ ^ i^^ II W t !l €|i | H lf^H: II

^imRR: I

the fiiTOur of the sylvan deities.'

^ ' Beturaod [come up] from bathing.' Uliri is ' to oome out of the water/
' to oome to land.' &ojaldd utt\rya : Mahibh. 3, 21 1.

' ' We [these persons] are unused to ornaments. By our aoquaintanoe
with the art of painting wo will make the arrangement of the ornaments on
thy limbs.' Anuhahuita for anupabhukta is the reading of my own MS. and
the Mackenzie, supported by K. Chilra-karma, etc., ' by our knowledge of
painting,' i.e., We will decorate thee in the manner we have seen in paintings.
[^ChUra-likhane yaihdhharatuhprayogo druhio Uii tmaiva prakdrena : 8.]

' ' "This very day will Sakuntald depart," at such (a thought), my

Verse 86. SAaorlLA-viKafDiTA (vArieij of Atidii|iiti). Sm VcTNi 14^ 80, 30^ 88, 40,
03,70,85.

U^ II '^ftmiat^Tiw II 158

^TIVTIW I

II TT^wraVrTini ^Itv^ II

henrt is Bmitten with melancholy [griof for her loss] : my voice [throat] is
ngitntod hy suppreseing llio flow of t«ara : my sight is paralysed by
anxious thought. So groat iDdocl through afTcction (is) tho menial -agitation
even of ma a liormit. Uow (much more) then, are hcads-of-funiliea
ufHicUid by new pongs at separation from their daughters!' Iti : eee
page HO, note 2, Sampriififam, ete. : one MS. reads ipru/ilam tomul-
ianthai/d [71. I. Q., lOflO]. Kanikoh, etc. : tho CengaH have anlar-tdtlipa-
hharoparodhi gaditam. My voice is obstructed by the weight [ddhikytna ; 8.]
of BuppressfKl tears.* Vdthpa, i.e., airit»ah purvdcculhd, the first stage or
state of a tear,' the hot moisture that overspreads tho oye, before the tear-
drop is formed:' K. Darianam = naijanam, eye-sight.' Jadam = tithayd-
grihalam, having no perception of external objects : ' or = hartavydpari-
chhedakam, but in Ibis case dar'tanam — jnanatn : S. The cITect of deep
thought and ohstraction of mind is to paralyse for tho moment the organs of
vision. Sankora quotes an aphorism of Bharata, Nidrd-naiiAeha ekmtd cArt
bhrAntHeMtuka-ehetfudm. JVu is used pra'fna in asking n question :' 8,
Aranyauliis — vdna-prail/ia or aranya-vdtt'n, one whose dwelling [e£iu] is
in the woods,' a hermit :' sec vanauiaa. Gn'hm — grifiattha, * a hooso-
holder,' ' the father of a family.' Tho Brihman was required to divide his
life into four stages or orders [dirinin]. In the first, he was a BrahmaehdH,
or student of religion," under a preceptor [see p. 95, note 1] ; in tlio second,
ft Orihaithah, or ' householder,' living with his wife and children j in th«
third, a VdnapTotthah [faihhdH<uah'\ or ' anchorite,' living in the woods sput
from bis children, and sometimes also from hia wife^ in Uio foartli, %
Bhilihuh, or religious mendicant,' wandering from house to home, and
subsisting on alms.

' ' Tliy decoration [toilet] is complctod. Now do thou put on tLe pair
of linen vestments.' A Hindi'i woman's dross generally consisted of two

ICW^fWT N Wfltt II TTPFr I 'l^ I
^imRRJ I ^7^ I

pieces: one oovered the breast and shoulders, the other was a long robe
enveloping the person. Avanta-mandana = nishpanna-prasddhand.

^ * Here doee-at-hand-stands thy spiritual-father as if (already) embracing
thee [about to embrace thee], with an eye overflowing with joy. Perform
now the customary-salutation.' Ananda, etc. : the Beng&lf have dtuMda-
wdtkpthjMrivdhmd : Compare page 89, line 5. Aehdra, good-manners/
' the usual oomplimontary greeting.' Fadibqifassa for pr<U%padya9wa is the
reading of my own MS. and the Mackenzie: Compare p. 135, line 4. The
very same expression occurs in the 2nd. Act of the Yikramorvasf.

' Daughter, be thou highly honoured of thy husband, as was 8armishth4
of Tayiti. Do thou also obtain a son, a sovereign monarch, as she (obtained)
Puru.' Sarmishthi, according to K., was the daughter of Yrisha-parvan,
king of the Asuras or demons, and wife of Tay4ti, son of Nahusha, one of
the princes of the Lunar race, and ancestor of Dushyanta: soe p. 14, note 2.
The S4hitya-darpana (p. 190) adduces this verse as an example of diirpdda,
* benediction,' but reads (as also do the Bengilf ) patjfur for hhartur, and
jmiram for iutam. According to Amara-Sinha (viii., 3), a samrdj is a
a sovereign prince, who has performed a Edjoiiiya sacrifice, and exercises
despotic sway over others.

' 'This is actually a boon (conferred), not a (mere) benediction.' ' 8an»

Vene 87. Bloka or Akushtvbh. Sm Venw 6, 0, 11, IS, SO, 47, 60^ 61, 68, 79,76^ 81

M^

II ^ ^frWTTTfsiT II
WTig^: II ^^^^9T ^5Tia^ II

«f»i5^: TiT^H^^^ifT: I
^fiPTPff^srf ^T^'. qr^^ II ^« n

ttuMa-deDdilindm acaiyam-hhdri vachanam varah, d'a^lu kaddchit ptuiin-iiyitA
cfii.' A vara is Ihc promise ot a propitiated deity, etc., which must neces-
sarily como to pass ; an il «/* is n benediction which oocaaionaUy bears fruit
[comcB true] :' Ch. S,

' 'My child, this way! do thou at onco eircumambulAte (ho aacriflcial
fires:' See] page 148, note 3. Sadi/o-huldgnbn — tatkihana-krita-\ctndg-
nim : S. Tho Taylor and my own JIS. has sadijohutdn. Sadi/o may, how-
ever, bo Boparatcd from tho next word, and tmnalatcd at once,' 'imi
di&tely,' Tho rite of circumambulation ia performed by alowty walking
ronnd any object, keeping the right aide towards it.

' ' [Protutuncei a bhtsinff in the metre of the Itil, i.e., aeeorimg to
the u*ual metre of the Jtig-rfda.'j I*t those fires taken- from- tho-«ftcred
heaHh [roiVdmi.] whose plntcs are fixed round the altar, fed with (co
Morated) wood, having diirhha [i(-ujk] graea strewed around the margin,
destroying ain by tho porfiimo of the oblations, purify thee.' '
Itig-Tedu is the most colobratod of the four most ancient lacrcd books
of the ninduB. It conaiBta of motrical hymns or prayers termed

Verse 88. Tbisbttif Chatubh-paiiX, a form of Vaidik matrB, ooDBJitioi of four
times elofen lyllibloa, Ibe Qnt and third bslf-liDei resembling the ViroaMt, antl the
second sad fourth, the ^knni varietr of TmaitrvBH. Ia the teooad, bQweicr, lbs flnt
ryllablo ii short

lint pAilk is fliictl)' like tbo lint in the sboTi Kheme,
1 diSerenlly. u fkr xt tout u the seTenlh ijllable.
leu of the liter Sanskrit metres, Menii here to hire
rhylbm, in wbieli trext«T liberi)' wti sllowed. Thiii
e under nny of the later metra, bnl rathsr Uio

mifi^: I TT T^it 'n^ H^ iR*inPn n

t4iUa« or mantroi^ each stanza of whioh is cuUod a rich or rik^ addressed
ohioflj to the gods of tlio olomonts, Fire, Air, otc., and asoribod to
different holy authors, styled lUshis. A^ya vrittasya vedoJUdiirvdda-^adri-
kUwam agni-prayuktatwddi hoddhavyani, ' It is to bo understood that there is
a similarity between the metre of tliis verse and that of the benedictions
uttered in the Vodas addressed to fire, etc. :' K. It is certain that the verse
iteelf does not occur in the lUg-veda, but the metro [see p. 160] resembles that
whioh commonly prevails there. Doubtless K&lidasa intended it as an imitation
of the sacred style of poetry. Tbat it is addressed to Agni constitutes another
pmnt of resemblance. VaMnds : see p. 1 48, note 3 ; p. 9 7, note 2. Klripta-dhiih-
Wjfdk = rachitddhUhihdndh, Prdnta-sanstirna-darhhdht i.e., pdriw^hu ehatoi-
rUhm dihhu sankirnd darhhd yeshdm. At a sacrifice, the fires, severally termed
Akoponiifaf MdnjaHya, Odrhapatya, and AynidMriya, were lighted at the
four cardinal points, east, west, north, and south, and ku^-grass [see p. 18,
note 1] was scattered round each fire. See Wilson's translation of the Itig-
Teda, p. 3, note 1 ; and compare Kig-veda, vii., 13, Thou, fonr-eyed
Agni, blazest as the protector of the worshippers,' etc. Pdhyantu =
rMhmUu is the reading of all the Bengilf MSS., supported by
KitArema, Sankara, and Chandra-iekhara, but the Bevanilgarf MSS. all
have pdvuyantu,

' Sankara quotes a verse of Bharata, Dwdseha, tnunayoiehaiva^ linginah^
§dikattdieha {_9ddhakd9eha : Ch.] ye, hhagavanniti te vdehydh tarvaih iiri-puH'
mipuHsakaihf ' Both Qods, and also Munis, Lingis, and Sddhanas ( ? sddhavoi,
' saints :' see Vishnu-Pur., p. 300) are to be addressed as ' Bhagavan,' by all
women, men and eunuchs.'

* Compare in the 2nd. Act of the Yikramorvasf, hhapdn pnmMda vana-
widryam ddehayatu.

I *^t*«<^ '*i'»(r*j<^i II

' Listen ! liaten ! ye neiglibouring trees of the penance-grove. She who
nerer nltenipta to drink water first, when you haye not drunk, and who,
although fond of omamonts, never plucks a blossom, out of afluction for you, '
whose greatest-holiday [highest-joy] is at the season of the first appearance
of your bloom, even that same KakuntalB now departs to the house of her
husband. Let her be a fTcc tion a tcly- dismissed by (you) all.' Bk«k a a
vocative particle, gcnemlly joined with irut/atdm, Listen!' Vyavatyati,
makes efiTort,' may also mean resolves upon,' makes up lior mind,'
' thinks,' ' it never enters into her head.' ApitM/iu : the Sengilf hare *ni-
tnhu, i.e., OS long as you remain unwatercd.' The Devanigarf reading is
supported by K., who includes pita among the passive participles, like ff«ta,
tthita, dnidha, etc. [Paiiini, iii., 4, 72] which may have an active lignifi-
cation. Viimrila may bo included in the same list : see p. 27, 1. 9. Prifii-
tnandand: piti/a with the sense fond of may stand at the beginning or
end of a compound. Conipiiro jala-priya, ' fond of water.' 8o pkib in
words like phitonaphia, phiioxtnot [ priydtitlii^ etc.

* 'Acting us if ho heard the note of a cuckoo,' lit., Showing the note of
a ouokeo,' Compare nimiilam liekagilicd : Vikraiu,, Act 2.

' This Sakuntalu is i>ormitted to depart by the trees, the forealcrs'-
ktnsfolV; since a song to this effect, warbled by Ibo cuckoo, was employed as
an answer by them.' J'ana-vdia-bandhuihih = aranya-cdta-migdkaik, 'be-
loved by foresters.' It may be translated her sylvan relatives.' iW-A-

Tarwao. StBDiiLA-viKafDiTA (variet]' of Atidh|iiti1. Stt Versa 14, SO. M, W,
U, es, 79, 85, 86.

Vena W. AfauvaktbjI, containing eloten lyltablc* to tbs flnl balMine, snd l«*ln

to Ibo Moond, Mcb whola ling being alike.

6Arito [ =» pi^^ lit, Qoorishod by a stranger.' The Indiaa Cuokoo is
supposed to leave her eggs in the nest of the crow to be hatched. This
bird must have resembled the nightingale rather than the bird known as the
ottckoo in Europe. One of its namefe was VdMnta-dAU, 'niessengetf of
spring.' Its song had none of the monotony which characterises the note
of the cuckoo, but was as sweet [madhura : Bitu-s.] and varied as that of
the nightingale with us. The beauty of cuckoos is theit Song :' llitop.,
1. 839. 'On a journey {_ydirdydtn] the note of a cuckoo is indicative of
good- fortune {Mka-tuchakaK], The answer of the trees was effected by the
song of the cuckoo {^pUd-lraeeHdita sathpannam]. Next the answer of the
sylvan deities is given (by a voice in the air) :' 8.

^ ' Hay her path be pleasantly-diversified [pleasant at intervals] by lakes
(thai are) verdant with-lotus-beds, (may it have) the heat of the sun's rays
moderated by shady trees, (may) its dust be soft with the [as the] pollen
from the lotuses and (may it be cheered by) gentle favourable breezes and
(be altogether) prosperous.' Ramydntarah = fnanohara-madhyah : S. : a
wumofna-madhfoh : Gh., having its middle space delightful,' ' pleasant
throughout the intervening distance,' an epithet of panthdh. Chhdyd-dr%'
maih =s ehhdyd-pradhdnair'Vrikshaihy trees chiefly abounding in shade :' K. :
as ehhdyd'lakihitO'drumaih, ' trees characterised by shade :' Ch. It is a com-
pound similar to sdka^drihiva and abhtfndna-iakuntald : see p. 3, note 2.
CkMdyd'iaruh, ' a large tree, one that gives shade,' is found in Wilson.
Compare Hitop., line 1717. 'That is called a ehhdyd-iaru, 'shade-tree,'
whoso under-part [talain] excessively cool shade [atyanta-Utala'cKKdyd^ docs
not quit either in the forenoon or afternoon :' 8. and Ch. Niyamita ='
apaniia. Kusesaya = satapaira^ a lotus.' Santa •=■ fdnia-vfya, manda : K.
= pdtaehehnrddi'Munya, free from robbers, etc. :' S. and Ch. The compound
may therefore be translated free from molestation and having favourable

-VerMOl. A''a»ai*ta-tii.\kX (vnricty of 8AKKAKf). Sr€ VerM» 8, 27, 31, i\ W, 64,
74, 80, 6S, 89.

\{9 II ^f^T5)ir^'»ra II 1***

n V^ flf%w^TO,TiT^w^t% II

II^SrlMT II TH^T*? ^ft^Tq | 5!i|Tf^ II T^TT ft^^i' I m

ir^frar II flit^TTt qf^ra i ^mTt^fw ii ^^t M'i^ i ig

^TTT q^Tf'fl I

f^rlt^^T^ T^qY^ST^lf^ rTT^?r^«*i^*ai X^ I

brcozcB.' Sipaicha bhdi/iit panthdh : This Becms to have been a phraae com-
monly used 03 a. parting boncdiction, liko the English A pleasant jonmej to
yon!' Cumjiaro PanthdniM ic lania aifdh: Tlitop,, 1. 1442, SdhiL-dorp.,
p. 3'H, Miidn'i-r., p. 30, 1. 17, and further on in this act.

' Dear to theo aa (lliy own) kinsfolk.' Compare vana-Fdta-bandhuihtA
in verso 00. My own Bombay MS. has nnddi (aupporlod by the CalcuttA
edition), (he others all nddi for jnAti. There is no doubt about the doubling
of tbo n wlien not initial, lu Vararucbi, iii., 44, gives vinnina for vijnin*.
Aa to hhaavaiiinam : see p. 129, note 2,

= My own M3. (aupimrled by K.) has duhkhma, the others duUtU-
dtihlhtna.

* One may observe the some (troubled) condition [the same condition is
observed] of tlic penance -grove, as the (time of) separation fh)m thee >p-
' proocheo.' Samavatthd is equivalent to lamdvtuthd, aa in Itaghn-vonio,
viii,, 41. The Taylor MS. rcadn .aHuhall/fd.

166 I ^?S^ i^l R \^«,

ii*5Aiwr n WW II ^fT I wcmrf^^ ^^^ <Mt ttt^
^n^pwT^ I
^inT^f^r^ I

* Tlio (Icor let full ilio mouthfuls of dorbha-gross, the peacocks ccuso
(their) dancing, tho crcopora as tbey cast [in casting] their pale leaves,
appear to shed tears [as it wore shed tears].' Udgalita-, so read all the
DoTan4gar{ and K. ; tlie root gal, to drop/ is not given in the dictionaries
in conjunction with tho preposition tU, but as one sense of this root is ' to
swallow' [whence ^a/<iy 'the throat'], udgalita may possibly be equivalent to
udffirna, ejected from the throat or mouUi,' which is the reading of the
Bengalf MSS. Mrigdh: all the Devanagarf read miio for mriggah, and in
the next line OM^ni for anritnif apparently in violation of the metre. Dr.
Boehtlingk has suggested mid and ansii, the latter is a legitimate ace. pi. from
MuUf the masculine Prukrit equivalent of tho neuter airu : see Yararuchi,
It., 16. ParUyakta-narland : The dancing of the Indian peacock, especially
at the approach of rain, in which it is said to take especial delight, is
frequently alluded to in Hindu poetry. Compare Megh., verses 46 and 78 ;
Ritu-sanhira, ii., 6. Bhartri-h., i., 43. Osaria for apasrila : compare
p. 6, L 9, and Lassen's Instit. Pr4k., p. 363. liaghu-vansa, xiv., 69, con-
tains a sentiment precisely parallel to the above, Nrityam fnayiirdh huumdni
pniahd darhhdn updlidn vijahur harinyahy etc.

' ' Father, I will just bid farewell to (my) tendril-sister, the Light of tho
Groye,' t.^., to the Nava-M41ikd, or young jasmine -creeper, mentioned in
page 27, line 9, with note 3.

Vene 92. ArtA or OAthX. See Vene 2.

m

IT^nlWT II ^rlT^^^qar II ^T^i) c^ 1 ^TTW^STTTft »Tt TTTHT-

^tttir: I

' 'l know thy sisterly affoclion for il.
Soilarya, ' of whole blood,' bora from tlic
p. 22, I. 4.

* 'O Light of the grove, though un
Tfith (thy) arma-of-bmncheH turned i
p. 27, nolo 3. Itogaliihhih, etc. ia the reading of all the Devan4(^r( USS.
(inpporled by K.) cxceptinj; one, nhich has idogad«him tihi-hAhiihitn for
UogaUiih idhhi-bdhulhih. The feminine noun hAhi is mor« appropruloly
joined with idkhd, but Idhu is odmisaible: compare p. 25, 1. 2. The
llengitf have idkhdmayair hdhuhhih, ' with arme conaiBting of branches.'

' ' Thou by (thy) merita hast obtained [hast gone \a'] a husband luitcd-to-
thyself. just 03 originally determined upon by me on thy account : this yoaug
Malik^ (creeper) has uniltxl ilself with the Uango-tree : now (therefore) I
am free from solicitude about it and about thee. Set out on thy journey
hence.' Sankaljntam, elc. : seo p. 49, 1. 4 ; and p. 135, 1. 12 with not* 2.
TavArihe = tatatnU-, K. A(ma-*adiuam = taat-umam : K. R&pa-hilA-
dini »uia-iaJri\am, resembling thyself in beauty, family, etc. :' 8, : see p. 30,

is now to tlio right.'
i same womb' [ttdiirit] : compare

with the Uango-tree, embrace n
8 direction.' Chita-tamgatd : n

[ahO. Sf* \ona 8, S7. SI, U, Kl, Al, J

irfwV I -^i^ wipV q»^ ^r^ H^ifw^ N Tf^ifT^ IWTT." »

note 2. 6^0/^i =» prdptd : K. : see p. 162, note 1 at end. SaturitawUi »
9 §m §ata v M : K. My own MS. has iantkritavatk , and the Colebrooke mm^
wrt#md. VUa-chintah => iyakta-vardnusandhdnah, ' ceased from searching
alter a husband :' S. Praiipadyaiwa : see p. 135, note 1.

* 'This (creeper) is (committed by me) as a pledge [deposit] into the
band of you two.' N%hh$pa = tthdpya: 8. Yaihd tihdpyo rak$kyaU
UUh$yam,

' Ayam janakt i.e., OinuuMipah: 8. Ch. Into whose hands are ta#
committed (by thee) ?'

* ' Fi-hri in the sense of ' to shed/ is not noticed by Wilson or Westeigaard.
^ ' Enough of weeping ! [see p. 47, note 3] 8urcly 8akuntali should be

eheered [rendered firm, supported] by you indeed ?' i .#., You are the very
persons who should rather support and comfort your friend. Sthirl-kartavyd
a Upovana-viraha-hheda-rahUd vidheyd : 8.

' ' When this doe [female deer] grazing in the neighbourhood of the hut,
•low by (the weight of) her young, has happily brought forth; then you
wiU send some one to announce [as an announcer of] the agreeable news to me.'

IT^^^T II ifTWT ^^f^JT^ II ^ -J ^ Tl^ ^^V^ «
IWTT II Tf" ^TT^n 11
^Wffl II tOt M<NdH H

*\^T. I W^ I

^ S^ ST ^fffl^: Jl^ W^jt 11 i-8 tl
-~~-_1I'5^WT I V^ I fw «^!ITOqft^ITftt « ^W«Tf« I

\Atuigha-praiavii = tyaMiia-raliita-prinuli/i, ' bringing forlli without any
mislinp;' K. Pn'i/a, i.o. , pn'ifa-vdrld ; S.

' Thut Bamo fuwn, (liy adujitcd chilil, temlcrly rcarLtl with handAiU
of Sy&niAka-graina, on w)iose mouth, when pricked by tlio aharp-jmints of
the kusn-grase, sore-h<>aling oil of iDgudf-planU wni aprinUed by thpfl,
will not forsukc t)iy footsteps [path].' Frana-riropa»a = hkata-prarv-
haka : S. lit.. That which causes a Bear to cicatrize.' Seo ropana : Wilson.
fitgiidindm : sec p. 17, note 2. Kuia-iitchi : see p. 57, note 2. Parivardhi-
tata = anHlamjiayd vardhilali, compaaaionotoly reared ;' K. = atuayntm
pothiiah, excessively noiinHhcd :' ^. Ch. Tlic affix la eomctimea givci the
Mnse of com passion ating [anukampiit/dm^. So pulraiak = anulampilak
putrah according to P&nini, v., 3, 76. The preposition pari may give th«
Mnse of atiittijena noticed by the other Boholiuats. St/dmiUta — crUi-
riMuAn, 'a kind of rice:' S. It is rather the grain of a kind of Panic grus,
[Ponicum frumcniikceun) or colonum] eaten by the Hindus. J/iuAfi', '■
handf\il,' is the flnt roetuuro of capacity, etiuiTalcnt to -tth of a hutji, -^th
of a hudara, ^ij th of a prntlha. Fvtra-kriiaka = kriln'ma-putra, « fae-

Ttne M. Vaiawt*-tii.*«* (nrietr of ^AS%i.*i). Stt Xaneti. 27,SI,4S, tf,«<
7*,80,M,W,01, lU.

1«» N ^Tyqf Sir: N \^«.

T?f%nfT N

UtiouB or adopted son:' S. Ch. K4tavcma oxplaind this compouud by
rcforriDg to P4nini, ii., 1, 59, so that putra-hnia^ 'mado into a son' [i.e.,
tifuibra^ * not really a son'] is like ireni-krita, 'made into a line/ and piiga-
kriU^ ' made into a heap.'

* ' Why dost thou follow mo, an abandoncr of (my) companions ? Thou
indeed wast reared (by me) without (thy) mother [when deprived of thy
mother] shortly after she had brought thee forth.' Saha-vdia, lit., ' one who
lives with another.' The Bcngdli have aehira^asitUparatayd = pratavdvffo-
vMia-kdla-mritayd, ' that died directly after bringing thee forth.'

' * By-a- vigorous-effort [by firmness] make the tears cease to hang [cling]
in (thy) uptumed-eyelashed eyes, obstructing (their) free-action [impeding
our business]. In this path (of life) in which the undulations of ground
[the depressed and elevated portions of ground] are not discernible, thy
footsteps must certainly be uneven.' Ulpahhmanor: see page 131, note 1
in middle. Uparuddha-vrMim ^ pratiruddha-vydpdram, 'impeding the
functions or proper action of the organs of vision :' Ch. Uparuddki anlariid
vrtttir vydpdro yena : K. In p. 157, 1. 15, vritii is applied to the course of a
tear ; but if so translated here, the other epithet, viratdnubandham, would be

Ytne 06. Yasanta-tilakX (yariety of (^AKXAnf). Sm YerNt 8, S7. 81. 48, 46, 64^ 74,
». 8S, 88, 01, 03. 01

z

•/

^■o. II TSfHTIT^lI^fWrer II 170

II n^ ^f^Tu f^rrr: (i
^maq: ii ^rrwiH ll f^ ^ iir^ f!'^»?^<TY ^^ra g»ii^^^

^reTTf»T: W^^ II T^ f^m^ II

H^^fWT II aj^iif^ II ?wTT 1 ^^ I wfwninTTT^fTfT^ f^-

n^«^wi II sivfrf'H^ II ■^wr I ^^ I 'Tf%^M"^r*fTl\?i ft^-

■iipcrfliioiiB. It ia not iicccsaory, Iiowovcr, to connect it witli naijatuij/or, at
tlic jioaaagc niiglit bu rondorcd ' oinko tlio tears that impede our buainc«
dense to cling in (tliy) upturncd-eyulnshed-oyes.' Fdt^a is tho hot
moiataro that precedes tlie rormation of tears :' tee p. 157, note 3. It does
not Bcem to bo used in tlio pluml. C(. munthato vdthpam \uhnam : Uegh.,
verse 12. Viratdmibanilha : my onn MS. tioa tihatiinuhandha : Anubandha,
lit., 'binding after,' ' folio wiog after;' lience 'cleaving,' 'adhoring.' Tho
SengAlf &ISS. have iithiUnuhandham ^ tdnldrambkam [sic ?] : S. ritlia-
mib/iavaali = ikhalitdni it/iih, ' lao liable to trip or stumble :' H. and Cb.
Compare page 139, lino -1, —

' ' "a friend is [IHends arc] to bo escorted u far as the water's brink:"
such is tho saurod iirecept. This, then, is the margin of a lake. Hera
having given (ua) directions, be pleased (o return.' OdaHntdl = li + W<a-
kdnldt — 6jalantdt : sec page 1 SS, note 4 at end. OdaMnldd is found in all
tho DovanAgart : my own lioa odakdntam. Smgdha-jiiimh may bo cither a
friend,' or 'friends:' Compare p. 128, note 1. Sriynfc', lit., ' it is heard,' i.#.,
it is enjoined in mruti, 'scripturo,' 'holy writ.'

' KtfAra-Briktha, lit., 'milk-tree,' a kind of flg-tree, not tho Vata or
Bonyon-treo [Picus Indicu], nor tho rippala [Ficus religiosa], but tlie
glomcnma Hg-trco [Ficus glomcrata], which yields a resinous milky juica
troia its bark [see pngo 1S5, Doto 4 in middle] and is largo enough to afford
abundant ahiulr.

' Wliot meiiwgo is to bo sent by ua (that wilt be) most appropriate for his
majesty Dushyantu?' Vidla-r&pitiii : Cf. jingc 88, note 3; and page IS,

irnnc ^^w^hI ''iT^TT ^u^ ^K^f< i^wt "vi ^-

WT^T'I^^'niiB'lSt ^TTS^ ^'IRPSt ^rc^Ot I 5^«T'?^'Vf WTV-

^tfit I

ii^m^r I ^jf% I wir«r^R^M%
^R^:iiT I ^f% I Td n^ J(^f[^w I

^^^^^^^^^M^^^fei^K ^^^^ ^^^^^^^^^H^^^^^^^B ^K^^^^^^^^^^i^^A ^■^^■^^^^^L^^^^M ^^^^^^^^^^^i^K^^^^^L ^^^_^^^^_^^_^^^^^_^^^_^L^^^^^^^^^^^^^^^^^^

^^r^ f^T^^ ^niTwV ii^T^fir 1 £^^ II

' ' Friend, see ! tho poor female-Chakravika not perceiving her dear
mate hid by the lotus-lcayos, coIIb to (him) thus: "Hard (is tho lot) I
suffer:" ' See page 129, note 1, and compare in Vikram., Act IV., Sotmi
naUni-pairendpi iwam dvrita'vigrahdm nanu tahacharim dure matwd viramhi
Mmuituka hy ' Thou indoed [».#., the male chakravdka] art sorrowfully crying
to thy mate thinking her to be far away, although her body is only concealed
from thee by a lotus-leaf.' A few lines before this passage, tho cry is com-
pered to the sound ka ka. Whether tliis may have anything to do with the
somewhat harsh phrase dukkaram karemi, here employed as the cry of tho
bird, need not be discussed. All the Dovanagarf concur in this reading.
K&tavcma, however, has dmhkaram khalu ahanh tarkaydmi. Tho root kri
sometimes has the sense of tark, think,' imagine' [C/I page 41, note 1].
indeed, there are few senses which this root ' of all work ' may not have,
when conjoined with nouns ; and dushkaram kri is not more harsh than sokam
kri^ to make or suffer sorrow.' Sankara has dushkaram ay am ehakravdkah
karoii. Instead of pia three of the MSS. have hi for api, 'This verse,
indicates that Sakuntald foresees she is about to experience similar sorrow,
in having to endure separation from Dushyanta in consequence of the curse '
[sdpa-Urohita'DushyafUam alapsyamdnd'] : E.

* Speak not so. Even she [the female chakravdka], without her

Yene M. AryX or QXthA. See Verse 2.

I WW- I WW- II w«w I WW- I w-w I -WW I -

ww-|wwww| II I I w I _- I w

X*^ II ^f*(Ti*ii!^'Hw II n«

sTmai: i nHK^i i ^^ ^iT^iTrr^^ tttt n^^rwt
gT^KW ^w^: I

^ma'j: 1

H«i**iT: T^«m«Hi.*^srri" ^TirsPri ^ ?rt i

W J Hi<J-riH^?T:^l^?T^^T^T^5^fiT:H t«l

buloTfd, paaees awuy Ihc night madu loo long by Borrow. EiixjcUlion (of
mtoling iignin) nmkcB tliu piiin of Bciinrotion, liowevor severe, mipporlable."
Oamayati, lit., 'causes to go,' i.e., brings t^ an end. Tliu Pr&krit vnda may
Btiuid cither for vuhida, sorrow,' melancholy,' or for rHai/a, sleeping and
wutching olteraately.' BiLukara explains (ho phrase by rit^rnHd-dirghdm,
k/mda-dlrg/iilm, duhkha-dattardm. A'u-bandha, hope,' i.e., prdlar mdm inn-
gamai/itlii/ali, in the morning he will bo united to mo.' i^ankara obaerrea
that this verse afford an example of tbo Ahedt/t alankdra. Kitavcma refers
to B parallel passage in the U^egha-duta, verso 12, Aid-handhah kutitma-
*adruah [sic] prdt/fuo hyangandndm tadt/ak-pdii pranayi kridayam v^Hwyef*
rmaddh.

' 'Having placed in front," i.e., 'having introduced,' 'having pmented.'
' Having well considered us as rich in devotion, ond tho exalted family
of thyself, and that (free) flow of ofTcction of Ihia (maiden) towards thee
[or llie Bpenlnncoiia flow of aflection springing up in you for her]
not in any manner brought about by relatives ; eho ia to be regarded by
thee, lis (one) amongst (thy) wires, after raising her to on equality of rank
[or with e<iual respect], lieyond this is dependent on destiny, nor indeed
ought that to be culled in question by a wife's relations.' S»nfaw4-
dhandn, 'This implies that they were worthy of respect :' K. UchehaOi-kultm,
etc. ' Thia implicH tiiut he would act with justice :' K. : see page 14, note 2.
Kitthamapi = durgrahenn : S. and lIHi. Of. page 131, tine 7, AhdndfioHh
Irildm: see page 127. note 4. Sneha-ptatrillim — pr«ma-eheihtdm : Ch.

TerMD7. HianiTr-A-viimliiirA (viriely of ArrDntiiTi). Stt VcrMs M.M, «!,]».«.

ta. 70. BS, »■,, SO.

^^WT Wi 1**111 ^^ I

15^^ ^P^s^ W^reW^trr 4JM«||3l^

8dtndnya^atipatii-p{Lrvakam = iddhdrana'^aurava-purahsaram, preceded by
oqual respect' Yddriiena gauravena apard vadhiir dlohyaU iddriiefia iyanif
etc : 8. Pratipatti is either ' the act of preferring to rank/ or 'the respect
paid to rank.' Fiirva or pinrvaka at the end of a compound often simply
denotes the manner in which anything is done, tranalateable by ' with ' or
after.' Compare page 111, note 1. Ddreshu: ddra-iabda pun-Ungah kalatra-
vdekaio nitya-hahu-^achandntah, the word ddra, meaning a wife, is of the
masculine gender, and always has a plural termination :' S. Ddrdk, there-
fore may be either wives or wife. Atal^Mram, etc., Here he tells the
reason why he does not demand higher rank or greater honour for Sakuntali :'
S. In the first line, my own MS. read (umdn iddhu $amUtt^a ionyatMh
pmrdn. All marriages in the East are arranged by the relatives of the parties.

^ ' Acquainted with worldly affairs,* know the ways of the world ' [= loiuh
vymnMra^'ftdh: 8.]

' ' There is no subject out of the reach [agoeharah : 8.] of the intelligent.'
[Wise men are conversant with all subjects.]

* 'Pay respectful attention to (thy) superiors. Act the part of a dear
Mend towards (thy) follow- wives [rival wives]. Even though wronged [treated
harshly] by thy husband, do not out of anger show [go to] a refVactory-
spirit. Be ever courteous towards (thy) attendants ; not puffed up [arrogant]

Verse 96. BinDChA-viKKi^ijA (ytrietjr of Atidh^iti). 8m Venst 14^ 90, SO, 90, 60,
09, 70, 86, 80, 80, 07.

r«8 II ^PnjTifir^'fref ii n*

'TtTTift I TtffPBl' Tipiw^ yM^ifr I arT% I ir^^ v^

^^VTT'* I

^miR: I ^1$ I iiRmsfw it h^^^ ^ i

^EfrlHT I fTT^ I X^ TJ^ fti fq^q^fJI^T^T «^t^

ijeff^WT I iTm I TfT Tj^ fis fR^^^rfir^: vwt
fw^f^^f^ I

^^ la^ ^?I5Rt ^IT^f^ I

in prosperity — in this manni^r, young- women allnin tho station [litlo] of
housowifo [matron]. Thoao of on opposite cliiinictor itro houBO-kuics [bnncsof
tlio family].' Tho Sithitya-daquum tulducca tliis nii an oxamplo of llio flgtira
Upadishtam, which is defined oa iiiano/idri t'dh/am iditranusdrala/i [p. 18S].
Sankani rjuotes tho following aphorism : Paniangrihya iditrdrthmn yad
vAh/am ahhidhitfate vidiean monoharam jneyam upadithtam tad eva tit. Ourin
= imaiiiriidin, fatlicr-in-law/ etc. : Ch. A Uuru in not only a father or a
father-in-law, but also a preceptor, and in fact any male relation entitled lo
gaurara, respect.' Siiiritthatwa = ArAdhaija. Vrittim : eomo of tho Bcn-
gilf and the Saliit.-darp., supported by S., read vrittam — charitram, action,'
'deed,' 'behaviour,' 'demeanour.' Viprakn'ta = pUlild : Ch. = Iriiavipriyd,
' offended :' S. Pratipam = prdtikiilyam. Bhtiyuhtam = atHayena, LaktkitiA
= ta-tn*ha. Shdgynhu : tho ItengUf and H. hoTo bhogeihu = tulkuAn,
in enjoyments,' 'in pleusurca,' in which cbbo anulitiM will mean 'not
given to cxceas.' The IiiUor word is literally apouting up ' like a
fountain. Comparo aniiiMko lakihmyiim : I)hart.-h., ii., S4. Padam = »iA-
dam, a title ;' H. = vyrudyain or pralitAldm : Cli. Vdrndh = tad-viparit*-
idrmyttA: 8. = lad-tiruddhdh : Ch.

' ' Lay to hoort,' ' trooariro up in thy heart,' ' ponder well.'

' Boo pago 153, note 1 . My own US. and two othcra inaort tim.

* Aro to bo given nwny in mnrmgc.' Comparo piigo -IT, lino 7,

nolo 4. IfM api : Dual tonninationB do not cooIobco with following vowels :
LaglL-kaum., No. 58 ; P^aiini, I., i. ii.

* ' How now, removed from my fostor-fathor*8 side, like a tendril of the
nndal-tree uprooted from the slopes of Malaya, shall I support life in a
strange place } ' Chandana [o-ain-aXoi^], the Sirium myrtifolium, ' a large
kind of myrtlo with pointed leaves/ the wood of whioh affords many
highly esteemed perfumes, unguents, etc., and is cclehratcd for its delicious
socni. It is found chiefly on the slopes [tata, upatyakd : Bogh., iv., 46, 48]
of the Malaya mountains, which are thence called cKandandehaU^ the tree
being sometimes called Jifalaya-ja, Malaya-bom.' Frequent allusion is made
to this tree being infested by snakes : see Hagh., iv., 48 ; Hitop., line 1582.
Thru, of which the Sanskrit equivalent is probably Ma, is the reading of
•11 the Devan4gar{ MSS. It is synonymous with uUan^a, * the slope of a
hilly' so that Malayatya uUangdt exactly answers to tdtasya-anldt [anka »

niion^a: Amara-kosha, iv., 1, 4.] JD and r are certainly interchangeable

• • • «

in Sanskrit and Prdkrit, and the substitution of df for < is lisuaL Z, how-
ever, is the more common substitute, and, I confess that my first idea was
that Malaya-tara was for Mayala-tala = Mataytuya upatyakd : Bogh., iv., 46.

' ' Stationed in the honourable post of wife to a nobly-born husband ; (and)

Ytne 09. HjiRi^f (Tariety of Attashti). See Vene CG.

^«< II ^fSnTraT^'tw II '■"'

It n*5^wi f^^: tirr^: ^'tf^ ii
wnsi: 1 1^ T''5FTfn S i ?i^ ti^ i
u^siar n swra^W ii "ssi i ^%fa jj nii ua? nft
u^'HWT n flniiT^^'3TOr II TwT I i ■?iR JTt «im,iw ifx-
^n^ I

*«^5|l!|t I

*»wt II ?T^T s«^r II Tif% I 5IT njTn ^ Ti'^T q^N^rw-

«Wl" II !raT Bi^ II Vf^ 1 lf^ »ITn « TX^T H «l f»H I I1 -

narfT «g ?i7> ii T»i ■STfiira^^fipii Ti-^-ttii^
T^f* I

ai^«TlWT I ^^ ^^^ ^T»T^^I*r«l(HTi« I
^^ I J?T »*TTiTfi? I -flf^rfuSi^T qT^»?i^ i

«^ I HT ftjftft I ^ifmi: iTTirJft I

inccseantty [every moment] diatnictcd witli his uffuirs ioiporUuit from hb
dignity ; Imving very sliorlly given Lirlh to a |iuro aoii, liko as tho EoBlcrn-
quartor {gives birth to) tlic Sun, thou wilt not take account, daughtor. of
tho sorrow produced hy gcparalion from mo.' Abhijanatato = hilinatya: ko
p. H, nolo 2. Akuid = vyagrd, ' perplexed,' ' intently occupied :' 8, = i#-
lambhramd, bewildered :' K. AehirAt — gamaniryavahiUt-tammft, im-
mediately on thy arrival.' Prie1i\ iva, ele, = yalM pirva-dH pap$tr4-jan4-
kam *iiryam : S.

' Sou page 52, notes 1 and 2; page HO, lino 12, noto 2.

' ' Ejtcosaivo affection is opt to auspoct evil.' Ati-tn»hah, to rcodi the
Taylor MS. and my own, supported by Klllavcma. Sankam obscrrea, latlU
ehoklam Urdlt. Prfma paij/at bhayim apadt 'pi, and bo it u Bud ia
the Kir&t&rjiinfyB, ' AfTection sees causes of alarm [ifr dangen], althongh
without foundnlion.'

' ' The mm has ascended to another division (of the sky)/ The Mackonxio
MS. has yuj^dniam adMHMah ; the Calcutta edition diiram odMriMah; Ch^zy
fogmubUaram adhirkdhaL According to Chandra-^khora, yuga is by some
considered equivalent to prahara, a division of the day, comprising ono-
ei^th of the sun's diurnal revolution, or three hours ;' by others, to hoiia-
eMuMayamf ' a space of four cubits.' Dr. Boehtlingk considers yugdntara to
be the second half of the arc described by the sun in the heavens, and
translates, 'The Sun has already entered the afternoon-quarter of the
heavens.'

' 'Having become for a long time the fellow- wife of the Earth bounded
by the four cardinal-points, having settled-in-marriage thy matchless-
warrior son Daushyanti; in-company-with thy husband, who shall have (first)
transferred the cares of government' [the burthen of family-cares] to him,
thou shalt again set foot in this tranquil hermitage.' Chatur-afUa-wuM
soom to bo equivalent to ehaiur-dig-arUa-mahi, i.e., the earth as far as the
four quarters,' 'the entire earth.' The Beng41f have a parallel phrase m-
i^^nUhnuM. Katavoma explains it by ehatwdrah antdh yasydh id. Com-
pare p. 124, 1. 7. Daushyanti is a regular, though not very common form of
patronymic, derived from Dushyanta, as B^kshi, ' a descendant of Daksha,'
from Daksha; Aindri from Indra, etc. See Laghu-kaum., No. 1072. Apra-

VcfM 100. YxsAirrA-TiLAKi (farie^ of SakkamI). 8m Venes 8» 87, 81, 43, 46, 04,
74k 80, 8S, 83, 01, m. H 95.

2 A

^•«^ II TifMTrTflii^^»ra II ns

^n^ I m^ I tif7:fKfV Tinn^wT i f%^^ftt Pi^ i
^Vf!^ I VR I mTt^^*^ jwi^wt I fsi^fTO \^(PC I

^I^WT I f^^'jf^ jwt Jirt TfWT TTS^ ^I^fT^T^fic I RHt<^ ^T^ I

ii^-HHT II ^cn: ftriTF^^rrftiBi II Ti^TfVPi^tf^^ nv^M-
Ti^^wr II ij^: f^^TKi^'^Tf^rBi ii fTT^r^r^lf^'i irnnr-

^1t i fTT^wT ^fawr^ Jm ffl^ "^T^n^^ i
vntn: n ^rPrrw^" ii

tiralham = asal-paripanthinam, Imritig no nntagoniat ' = apraliralAHam :
K., ratha being put for rathika or rattiin, ' a warrior who flghU from n
chtiriot.' l^iveiya — vivdhja, having caused to marry:' K. Nivii hoi
tiiia BCHBo in Uahlibh., i. IVS^. Tad rcfore to Dauihijanti, Arpila, etc. Com-
pare in Vilcram., Act 5. Ahum apt titnau vinx/as^a rdft/am. Alfo Uanu, vi.,
3, 3, ' When the Father of a family perceives hia own wrinkles and grey
hair, committing the caro of his wife to his sons, or accompanied by her, let
him repair to tho woods,' i.e., Let liim enter upon tlie third quarter of his
life, that of a hermit: bcc p. 157, note S at end. Sdnle: compare p. 20,
1. 4. Padam : compare page 145, note 3 at end.

' ' Allow the Father to return ; or rather, (since) even for a long time sho
will go on talking again and again in this manner; lot your reverence
return,' i.»., llctum at once youraelf, without asking her pcrmiseion. To
depart without asking leave, is contrary to all Uindii ideas of potiteneoi.
AtAavd: sco p. 3D, note 1.

* ' The prosecution of (my) dovotiooB is interrupted (by this detention.)'
Compare in Vikram., Act S, VpantdhyaU me liirama-rdia-dhttrmai.

' ' Therefore do not beyond meaanro sorrow on my account.' UkkmnAa
for Sanskrit ulhaiiiha or utkanthatwa is the reading of my own HS. Jftf
ukhanlhidHm socms quoationablo. K&tavcma has Ilhiyo 'pi lapdi-ehmraM-
' pidilam tdlaiya inrWam alimdtram mama trile ntkanthilnm i/iaeithyati.

179

N ^175^ Si: I

\Od.

* HoWy my child, will tho griof of mo, looking at tlio oblation of rice-
graiiis formerly offered by thcc, germinating at the door of tho cottoge,
over bo assuage i [ever go to assuagement]?' C^rUa, so reads the
Colebrooke MS. ; the others have rachiia-pdrvam = purd-pthiiam : S.
Charita is supported by eharUf an obladon of rice.' The haU, or griha-
haU is a particular kind of offering, identical with the bhiLUhyqfna, i.e., a
sacrifice for all creatures, but especially in honour of those demigods and
spiritual beings called gnha-devatdhf 'household deities,' which ore supposed
to hover round and protect households [Manu, iii., 80], or to whom some
particular part of the house is.sacarod. This offering was made by throwing
up into tho air [Manu, iii., 90] in somo port of the ho^ise generally at the
door [Manu, iii., 88] the remains of the morning and evening meal of rice
or grain; uttering at the same time a mantra or prayer to some of the
inferior deities, according to the place in which it was made [Manu, iii, 87,
etc], whether to Indra with his followers the Maruts, or to Kuvera with his
followers the Guhhyakas, Kinnaras, Yakshas, etc., or to the spirits of trees,
waters, etc. [Manu, iii., 88, 89]. According to Colebrooke it might bo
presented with the following Pauranik prayer, 'May gods, men, cattle,
birds, demigods, benevolent genii, serpents, demons, departed spirits, blood-
thirsty savages, trees, -and all who desire food given by me — may reptilen,
insects, flics, and all hungry beings or spirits concomod in this rite, obtain
contentment from this food left them by me!' It was sometimes offered by the
women of the house, who paight assist in any sacrifice, provided they abstained
from repeating the mdtitrtl9 [Manu, iii., 121], and as the offering was intended
for all creatures, even the animals were supposed to have their share in it
[Manu, iii., 92] In point of fact the crows, dogs, insects, elc. in the
neighbourhood of tho house were tho real consumers of it [whence hali-
puMa, hali-bhuj, griha-bah-bhuj, as names of a crow, crane, sparrow, etc. :
compare Hi top., 1. 107G] and such of tho grains as escaped being devoured
by them would bo likely to germinate about the threshold. This Mi formed
one of the five groat sacrifices or religious rites, sometimes called sacraments.

Yerae 101. ArtX or QAthA. (See Verte 2.)

WW- I -WW I -- II -- I w

-- I >---- 1 -'-'- I -

T^ I flRT^^^ XIWT*I: Vf^ 1

II f*!**!*?!! aj^'ff'flT ^ij^rrf^pr^ II
«^ II i«^*ri'!it fw^ftw 11 "^^ ^^ I ^*fif%rf%TT
^^ (I ir^pnwt Wt^ II ^ fv^^^T ftw^i TT^rfHr

5m?m: ii nf^r^gre ii ^^f^,v i »i?Tq?f1 n\ M ^ ^^ ni Vi.^ \

which the houBchoIdcr n-ho maintained a puqictuul Hre [see p. 1-18, note 3]
and dovoUid himself to tlie prioethood had doily to perform fHanu, iii., 67,
17., 21]: viz. — 1. Bniliraa-yiyna, in honour of the Ilishia, the outLors of
the Vcdfis, and therefore [wrfonncd by Ito etndy of the Vcdas and holy
writ in general [Uonu, iv., 147]. 2. Deva-yajna, in honour of the superior
goda, performed by oblations to Fire himself, or through Fire to the other
gods [Bcop. 148, note 3, and Munu, til., 84, 85]. 3. Pitri-yajna, in honour
of tho progonitorB of mankind [Manu, iii., 194], and especially deceoMd
ancCBtors, performed by pouring out water with tila, etc. [Uanu, iii., 202].
Tlie solemn cclohmtion of this ofiering at stated periods was culled Sr£ddha :
see p. 112, note 1. 4. Unnuahya-yajna or Nri-yojna, in honour of men,
performed by offering water, food, a sent, etc., to a guest : see p. 35, note 2 ;
and Uonu, iii,, 99, etc. 5. ]thiita-ynjiia, or Bali, in honour of all croaturea
of every deseription, but particularly of those not provided for by tho olhti
four sncrifices. It might have reference, however, to the deities and bcingt
honoured in the other eacramenta. Tliat it had especial reference to the
Oriha-devaldh is indicoted in Honu, iii., 117, with commentary, and in tho
Urichchhakati, where CliAnidatta, after fulfilling tlie Deva-kdrya, or second
of the above riles [comjiaro p. 140, 1. IC] is deeoribed as offering the halt
to the household gods around the threshold. His speech as ho offen it,
corresponds remarkably willi that of K&syapa, Ydtdm haUk Mapodi msd-
griha-df/iaHndm, hatuai'fha tdrata-ganuiicha vUipta-p-Urvah, tAtweva tampralt
ptrid&a-ln'iidntunitu, vijdajalih patali /tila-muilidealidhiiA.

' BcD page 1(13, note 1 nt end.

' So read all the Hevaniigiiri for mtnrihidd : Cf. page 140, 1. 7.

^*n?V ?!iirEi fnRf: H*iii

' 'The course of affection views it thus.' The Beng&lf have ineka-
priUir, and one [£. I. H. 1050] evam sansini for evam dariM. Yaimin
vMa^e ineko hhavaii lai-atdnnidhydt eiddriia eva kramo hhavati : S.

* HdfUa : here an exclamation of joy [harthe : 8.]

* ' My natural serenity of mind/ ' my natural good spirits.' A load of
anxiety is taken off my mind.

^ * Verily a girl is another's property. Having to-day sent her to her
boaband, this my conscience has became quite clear, as if (after) restoring
a deposit' Kanyd-riipo Wthah^ etc., the property consisting of a girl belongs
to another : 8. Ch. ParigrMtuh ^ partneiuh. Hence pangroha^ a wife :'
aee p. 1 24, 1. 6. The ceremonies of marriage are described by Colebrooke
in the Asiatic Kesearches, vol. vii., p. 288-311, thus: — The bridegroom goes
in procession to the house of the bride's father. The bride is given to him
by her father, and their hands, on which turmeric has been previously
rubbed, aro bound tognUior with kuia-grass. The bridpgroom next makes
oUations to the sacrod household fire, and the bridegroom drops rice into
it The brid^;room solemnly takes her hand in marriage [whence he is
called pdni-^ahUd, and marriage pdni-^ahoffo], and leada her round the
sacred fire [whence he is .called pari$f0id^. The bride steps seven times.

YerM lOi. iKDRAVAjKi (varietj of TaitirnTBH) oonUtDiog eleven lyllables to the
half-line, each bmlMiue being alike.

I

l«^ II '^f*nrpm?pffw ii 182

11 -vn ^"^^ s'y: II

II nri: Tlf^-^arTII^ TT^IT fV^^^r^ II
f%|TJW: II ^W ^T^T II m VT ^"9^ I H'^^WTWT'nT ^5"

f^f^r: II 'ST5 x^T II m ^ q^Ri 1 ^fTaiiwiH<: ^m-

VT5f ^f% I q«^f%15^T^ aftwrt ^K^^^: "\^^ I stT^ I

fi^r^fl ^^r^r^^T g^trfr^'^ w^ftrfM i

fpm^lft Wrfr^T ^qfc^ ^ftfflfTT I

and the morriogo is then irroTocablo. Viiiadah = praianHaA, ' gerciio,'
tranquil ;■ K. = nutha : S. Compore maniuah praiddah : Vikram., Aot 5.
Prakdmam = alyart/iam : bcc p. 109, note 1. Tho Beag4lf reading of
the last two liaes is Jdlo 'imi samyag vuaddntardtmd, ehiraiya nikthtjMm
ivdrpayitwi.

' In tho BongiUf USS. Iho speech of Ihc Chamberlain commences tho Act.

* ' Turn (thy) ottention to tho interior of tho music-hall. In a soft and de«r
■ong harmooioUB Bounds arc heard [tho union of notes is hoard].' I'nearA-
vAm yatra nrityddikam hhavati id tangita-idlA, A. music-saloon is a place
whoro dancing, etc., is pcrformod before princes ;' S. Aradhdnam : K&taTcma
has aradhdranam. OUt/dm = dhrucdydm : K. The Pr4krit ifidU may
stand for the instrumental, genitive, or locative cases. Surara-tanyeya :
KAtAvoma haa ncara-yoga. Jio\l\ expressions occur in tlie Mrichcbbakati
[p. 33, 1. 2 ; p. 94, 1. 1 ; p. 222, 1,5; p. 339, I. 9], and in tho Mibvikigni-
roitra [p, 67, 1. 6 with noUs].

* ' Is practising singing,' /■'/., Is making acquaintance nith tlie ramas.'
Pariehaya = ahhydia : Ch. J'amit, the order or arrangement of a aong.'
It may also mean ' n musical mode ' Tlicso modes are nnmerous, personified

either as male [R&ga,] or female [B&gin(.] According to 8. and Ch., the
varnoi intended here are of four kinds, the first two corresponding with the
division of the bhdvoi, or affections.' OUishu ehatwdra varnd hhawtnti yad
Ahm BhariUah; Sthdyi tathaiva Sanchdri iathd Rohdvarohinau. VamdM
ckaiwdra evaite kaihiids Borva-gituhu.

^ * Bee, how (can it be) that thou, eagerly-longing for fresh honey, after
having so kissed the mango-blossom, shouldst (now) be forgetful of it, being
altogether satisfied with (thy) dwelling in the lotus!' CkiLta-manjari =
dwira-kaiikd : 8. Ck)mpare in Yikram., Act 2, Ishad-haddha^afah-kandgrO'
lapUd cMlU nand maf\jari, ITamala-vaiati &=> kamaldva$ihii% : 8. The fond-
ness of the bee (which in 8anskrit is masculine) for the lotus is so great
that he will remain for a long time in the interior of the flower. Compare
iVtf pankajam tad yad aUna-thaipadam, That is not a lotus which has no boo
iJinging to it :' Bhat-Eivya, ii., 19 ; also Ounjad-dwirepho *yam amhufa-sthah,
'the murmuring bee remaining in the lotus:' Ritu-s., vi., 15; and Idam
ruHoddhi mdtn padmam antah-kwanita-shaipadam : Yikram., Act 4. Jifadhu-
iara: see p. 32, note 1. Vumriio: soo p. 162, note 1. In PdLkrit, two
forms mar and iumar are used for itnri: the flrst becomes mhar after a
preposition [as in vimhao for vismayah : Yarar., iii., 32], but vimarido would
be equally correct according to Yarar., iii., 56. K4tavoma observes that
under the figure of a bee, Hansapadik^ covertly reproves the king for
having forgotten her. Sankara and Chandra-^khara call this verse a Praeh-

YsTM 103. APARATAimUL iSm Yens 00.

1^8 II ^f>niTiir^»frM ii n"

TTaiT II ftm ffirfT II WSTT^WTTTTIT^ S^ ^R: I ^% IT^T

«r^ ^^pT'^v^'''^^ '^^ '3'IT^^T'T Iff^ Sfw I ^ iTT3*E| I

^IT^TI^ ^^mf ^Hqf^ I ftyim.yniWAft sqJtfit I

ft^^w: I ^ »?a -^TW^f?- II ^i«n^ II »fV T^i^ I ^■

R^n*: I ^ iT^Tf^TiT^m'rf^ II ^37«rra )i »fV ^^re i ■^^■

eMiidaia, and quotes tho fuUowing from Knvi-kantliali&ra ; AHi/dwIlaiH
patim malwd prema-piehchhtda-manynnA vind-purahiaram gihutm ttriydA
prachehhddako ma/ah.

' 'oh, what an impiusioaed strain!' lit, a song oversowing with ttflecticm
or juuaion. Riga-parivAhin\ = anurdga-nuhi/andini : S. = Hna-$amfitmi :
K. Compare p. 89, no(« 2.

• 'The meaning of Uic words,' lit., of the letters or syllablea.

' This person [i.e., I] onco made lovo (to hor) ; thcrpforo I am iDOurring
hor Bororo ccnsuro on account of tho tguccn Vasumatf,' JTrila-praitafo =
hrita-pr*mi. Ayam jana, i.e., mad-ritpah, ' consisting of me :* B. Cotnpan
page 145, note 1. Fa$)imati is a name for Ihe carlh : compare p. 124, note
I. Antarma; see page 81, nolo 2. After h-ila-pranayo 'yam janak, Ibe
Cftlc. edit, odiia ilyaliharArthah, ' such is iho moaning of the word*.'

* Thoro is not now any liberolion for mo (suffered to be) seized by her
with Ihc hands of others by- the- hair-on -tho-crown-of-my -head (and) beaten,
any more than for a sage-with-supprcsscd-passions (if taken unawares] by
a lorely-nymph.' Sikhandaia is the lock of hair left on the crown of the
head at tonsure.' This was the only portion of hair suffered to remain oa
tlie head of a Brahman, but in the case of tho military class, three or flTS

locks called kdk(hpakshdh were left on each side. The two ceremonies of
tonsure are included by llanu among tho twelve sanskdroi or rites which
erery BdLhman had to undergo. Tho first, or ehiM-karana took place
from one to three years old, generally after teething [Manu, ii., 35] ; the
second or final tonsure kesdnta in the sixteenth year from conception [ii. 65].
Mokiha has here a double sense — 1. 'liberation of the body from danger ;' 2.
' Liberation of the soul from further transmigration :' see note 3 in this page.
The last was the great object of sages and devotees in their bodily ndortifi-
cationsy but was often obstructed by the seductive artifices of Indra's
nymphs : see p. 44, note 1.

* ' In the courtly (fashionable) style.' Pravinoiya fityd : K. Ndgarika
here means more than ' polite.' It implies ' insincerity,' as when a man
shews exaggerated attention to his first mistress, while he is courting some
one else.

* See page 62, line 6, with note 3.

* 'When a being (in other respects) happy becomes conscious -of- an
ardent-longing on seeing charming objects and hearing sweet sounds, then
in all probability, without being aware of it, he remembers with his mind
the friendships of former births, firmly-rooted in his heart' Ramydni^ i.e.,
vaMnii 8. E4tavema has f^j7(fni for ramydni and tthUdni for tthirdni.

Ycrw 101 YAtANTA-TiLAKX (variet/ of SakkaeO- Se€ Tenet 8, 27. 81, 4S, 40, 04,
74,80,88,83,91,08.^,96,100.

2 D

II ^t\: Hf^Tff^ flTTf^ II

1|'«hR#i<<'I(1^ TraW^fT^* K t,»* ■

Abodka-parvam, without uny previous intiraation or euggcBtion,' uncon-
Bcioualy.' Compare tlic similar oxprc-saiona, amali-plirvam, abuddhi-pirrtn»,

without any proviouB idea.' Tho doctrino of tmnsmigralion is an essenti&l
dogma of tho Ilindu religion. Dim recollections of occurreac«s in a former
lifo are supposed occaaioaally to cross the mind, and tho present condition of
erery pereoti is supposed to derive its character of happineu or misery,
elsTation or degradation fWim tho virtues or vices of a previous state of
being. Tho consequences of actions in a former birtli are called npdXa.

' Tho Kanchukt or chamberlain was the attendant on the women's apart-
ments. Sankara and Clinndra-^khara quote the following from Bharata :
Antahpnra-charo vriddho vipro guna-ganAmvitah tarva-idryiirlha-ttuitiaA kan-
chuhUi ahhidhii/ate. Jard'Vaiklavya-yukttna viifd gdtrma hmehmkk; Tho
character styled kanchuki is un attendant in the inner apartments, an old-
man, a brahmun, endowed with numerous good qualities, and a clever man
of business. Tlie kancliukf should entor with a body decrepit and tottering
from age.' Cumparo this scene, and the speeches of tlie Chamberlain, with
the opening sceno of tho 3rd. Act of the Vikramorvoaf.

' ' Tlie wund [staff of ufllco] which was assumed by mo, having to watch
over the royal fcmalo apartments, thinking It is o matter of form," moch
time having eUpscd since then, that same (wand) has become (indispensoblei
or a usofHil crutch) for the support of me whose step falters in walking.*

Vtlra-yathli, properly ' a cane-stick,' used as a badge of office, like the gold
stick or block rod in Euntpcan courts. Avahitena, lit., attentive,' careAil,'

watchful,' i.e., apjMinlcd to a careful superintendence or watch.' So reed
all tlio DoTBnligari ; the BongA-lf, with Sankara, have adhihriUna, i.e., by tne
set over,' etc. Atarodha-grikeihu : see p. 21, note 1. Bah»tith» =■ hahh

TarMlOG. TuAHTA-nLAKJ(Tari»tror ^AKitaf). Sm VerMs B, S7.M,43,MtM,7i

SO, Bs, m. 01, m, D'I, ob, km, lot.

^7*,;

187 I imprt sir: ■ \*^^

^wtinH^ "^ ^ iw^ I v^ n
inn: iwt: ^ T''' ^nTftwr

W^wi ^I^WI Www I

MniiAytf : Ch^zy. KAtaroma obeerves that hahu is here treated as a numeral,
tMii being a kind of ordinal aflix. See CSarey and Forster's Grammar, and
Wilson's Dictionary. The latter translates hahuiUha by " manieth/'

* ' Bat (why should I hesitate ?) this office of supporting the world does
not (admit of) repose.' Athavd : see p. 30, note 1. Zokthtanira; root Umir
or Utri, to support or maintain a family :' see further on, note 1, p. 188.

* ' Because the Sun having but once (and once) only yoked his steeds travels
onwards; night and day the wind (also travels); Sesha has the burden of
the earth always resting (on his head). This also is the duty of him whose
sabsistence is on the sixth part (of the produce of the soil).' KuUu : see
p. 54, note 2. Bh&nuk^ 'the Sun :' sec p. 142, note 3. 'in other chariots
the horses are yoked again after on interval of rest, but the horses of the Sun
are allowed no repose :' S. Siirya evambhuiah tan praydti : S. OandKa-
MiA«A| lit, the scent-bearer ' = rdyiiA : 8. S$%ha ^ AnatUa, a mytho-
logical serpent, the personification of eternity [ananiaUt] and king of the
Nigas or snakes who inhabit the lowermost of the seven P&t41as or infernal
regiona. His body formed the couch of Yishnu, reposing on the waters of
Chaoa, whilst his thousand heads were the god*s canopy. He is also said to
uphold the world on one of his heads. He has become incarnate at various
times, especially in the god BaladLma, the elder brother of Krishna. Akita :
see p. 160, note 1. Shaihthdnsa-vriiUr : see p. 83, note 2.

VsTMlOd. IndravajrX (Tariety of Thishtubm). Sp« Verts 101

\B« II ^fifTTT'TlI^'TTW II 188

ift^ fr^ ^T^rfiR ftf^: II ro'O II

TT5IT II VTJj: II f* ^TTO^^'stlMTR'O: I
*'^^ I TJ^ ftr I

''BTR^^T^JH^ifviH: ^^f f^fvTr flWiTii ^y^g ■flWTtt^'l^

^r^^ I ^ ■^T^rTimf?! ^n: ii Tfn t^'wr^: n
TTTT n "annTi ii ^"^^fn i ^irfiinT'B'Jr'f'i^TiiJim i

' Having supported his eubjucts as liis own children, wearied in mind he
seeks ecclusion, as the etiief of the elephants scorched by the sun, aSlet
conducting thb herds to their postures, in the (heat of the) day (acoks) ■
coot spot.' Tanlrayilied [see p. 167, note 1] so read all the Bongilf,
supported by K. ; two of the Dovan&gaH, idntwat/HwA ; Ibo Uackosne,
harthai/itwA, Srdntah-mandh is the reading of the Aladtenzie, supported by
K. ; the other Devanagod, idnta-mandh, composed in mind.' Santhiry*,
lit., 'having causo to move about or graze:' — hhramaytlici : 8. Fmktmm
= eijana-piadeiam. Divd = madkydhm, ' in the middle of the day :' Ch^sy.
Dinipmdrah =■ hatti-rdjah = yktha-ndthah, a large elephant, tbe lender of
n wild herd.'

* Having board, your majesty must decide (what is to bo done).'
Kulavcma BUpplies yal iarlaxyam. Pramdnam : see page 30, note 2
at the end,

' Atha iiiti twlidrt: S. : see p. 45, note 2.

* In the form enjoined by tho scriptures.' Uruli-bodhtUna prakim^ : S.

* Agni-iarnna: see p. 148, note 3. Stdrgam: see page 161, note 2.

Vsris 107. TJr*MT. or A.HviyAi) (virirly of Tiiisfititiih). *« Verw 41

j??ft^Tft I ^^ T5rV t^'fr I

. I

' ' The attainment of the objeot (of their ambition) is followed by pain.'
Charitdrlhatd = rdjya^dptih, the attainment of the throne:' S. i>t<A-
kkoUard = kh&da-tamvaliid, encompassed with trouble :' 8.

' 'The -attainment -of- the -objeot -of- ambition satisfies anxious longing
merely : the very bosindss of guarding what has been obtained, harasses.
Royalty [the office of king] like a parasol, the handle of which is held in the
hand, is not for the removal of great fatigue without leading to fatigue.'
AtUiuiifam = utkanthd, * longing/ ' eager desire :' such as ladd rdjd hhaviih-
fdmU^ddi, ' when shall I become king? eto. ;' iam eva duhkha-ddyini pro-
tiththd avoiddayatif * that (desire) certainly the harassing attainment-of-the-
highest-rank allays:' Ch. Sankara reads pratishihdm, and places it in
^opposition to autiufya-rndtram, making rdfyam the nominative ease to awud^
iayati. The Beng&U MS. [E.I.H. 1060] gives pratuUhdm in the margin,
and this reading is certainly supported by the parallel passage {»ddayanti
pnUiihthdm, etc.) in the beginning of Act 3 of the Yikramorrasi. Chandra
Mdiara also notices this reading, but adopts the one in the text and censures
tho interpretation of Sankara. PraiiMhA may, without doubt, have the
sense I have given, which agrees with the prdrihitdrihddhigamah and chari'
tdrihaid of the preceding lines. Aii-srama may either refer to the trouble
which the king has undergone in arriving at the object of his ambition, or to
the troubles of his subjects which it is his office to remove. In the latter
ease na cha iramdya will mean without leading to personal trouble or

Yene 108. Vasanta-tilakX (vmrietr of ^akkaiU). jSm Yeraei 8, 27, SI, 4S, 4A, 6i,
74^ 80, 8S, 88, 01, 03, 04, 05, 100, lOi, 106.

woorinoaa.' Tlio InJinn ehattar, or paraaol, (Vom tlic ahultcr it oflbtdg boa
been choBcn na ono of tho inBignin of royiilty. It ia very heavy, and being
fixed on a long polo greatly fatignea tho person holding it. It ia aJwayi
bomc by a servant; but Iicrc the king ia figuratively made to bear it himself,
BO that he cannot give uhcltcr to himself and olhera, without undergoing
great perwrnal fuliguo. Na cha iramdt/a : is found in all tho Dovanigari M88. ;
tbe Bong&ll have yalhii 'tramdya. i.e.. Royalty docs not so much lead to the
removal of fatigue oa to fatigue.' According to K&tavema, who repeats the
first negative before na eha 'tramdyn, the two negatives ore here employed
affirmatively, t.t., to affirm that royalty does lead to personal latigue. It ia
not for tho removal of great fatigue and not not for fatigue.' Ckimpara tho
note on this use of the ncgntivos, p. 24, note 1 .

' Vaitdlika = vandin, ' a herald ;' Ch. = Huti-pAthako, a panegyrist:' S. Ho
was a kind of herald or crier, whooo duty waa to announco in measured verse,
the fixed periods into which tho king's day waa divided. Tlie elnun which ho
poured forth usually coiitiiinc<l allusions to incidental circumetonces. In the
Vikramorvaaf and Ratnivuli, only one VaitAllka aiipcars, but here and in tho
Mdlavikigniraitro there ore two. In tho Vikramorvofil [Act 2] ho onnounooe
the sixth hour or watch of the day, about two or thrco o'clock, at which
]>e[io<l alone the king is allowed to amuse himself. Professor Wilson obaervee
that the royal station was no ainecuro. From the Daaa-kumAra it appear*
that the day and night were each divided into eight portions of one hour nti
a half, reckoned from aunrise, and thus diatributcd : — Day — 1. Tho king
being dressed, is to audit accounts; 2. Ho is to pronounce judgment in
appeals; 3. He ia to breakfaat; 4. He is to receive and make present*; i.
Ho is to discuss politicul questions with hia miniators; 6. He ia to uunM
himself; 7. Ho ia to review his troops; 8. He is to hold a military coundl.
— Night — 1. He is to receive the reports of his apiea and envoys; 2. He ii
lo sup or dine ; 3. Ho is to retiro to rest, after the pcniBal of some sacred
work; 4 nnd S. Ho is to sleep ; 6. Ho is [o riso nnd purify himself; 7. He

iw II vr^^sir: I \t\

HTlrfi^ ^ifrtrt WP^^ 'if^PIT'lt I \»A- I

^RPjl T^^l irr?TO: intj in!

is to hold a private consultation with his ministers, and instruct his officers j
8. He is to attend upon the PwroMta or family priest, for the performance
of religious ceremonies. See Wilson's Hindu Theatre, vol. i., p. 209.

^ Indifferent to thine own ease, thou endurcst toil every day for the
sake of (thy) people. But thy regular-husiness is of this very kind. For the
tree suffers intense heat with its head (while) it allays by (its) shade the
heat of those seeking (its) shelter.' Athtwdi see p. 30, note 1. Vrittiri
some of the Bengilf, supported by K. and 8., have trUHw.

* Having assumed the mace [sceptre] thou restrainest those who advance
on the wrong road [set out on bad courses]; thou compoeeet differences;
thou art adequate to the protection (of thy people). Let kinsmen make
their appearance forsooth in affluent circumstances [when there is abundant
property] but in thee the whole duty of a kinsman is comprehended
towards thy subjects.' Atta-danda =» grihkUhdania, Danda, a magistrate's
staff,' taken as a symbol of punishment, and justice. It is sometimes 'the
Boeptre of a king.' Hence danda-dhara, daffdin, ' Staff-bearer,' etc., are
names for Tama, the god of justice and lord of punishment Fimdr^a :
some have kumdr^a, ' bad ways.' jETalpate = tampadyoie : K. Manu fur-
nishes several examples of klrip in the sense of ' to be sufficient,' 'to be fit :'
ii., 151; ii., 266; vi., 20. Also Baghu-v., viii., 40. Atanuihu ptbhaveihu
s ultaveihu, 'at times of festivity.' EukikitHbhartbhta taih Urn pra^o-
Jmrnm^ 'What is the use of these parasitical gluttons as relations?' : K. The
CSalcutta edition and 8. have samvibhaktdh for santu ndma. The meaning
may certainly be ' Let kinsmen make their appearance [%.$., start up they will

YerNS 109 and 110. MXLiNf or MiNiNf (firiety of Ati-^akkaeI.) . Sm YerNS 10,
10, SO, S8, 66.

on all Bides] when there ia plenty of property to divide.' E&tavemD rcfcn
to a vereo towards the end of Act vi. of this play, yena yma viijvjijanU pra-
jAh, etc., ' Let it bo publicly nnnounecd that of whatever dear kinsman hii ^
subjects oro deprived, Duahyonta will bo (iu tlie plnco of) that (kuumon) to
them, tho wicked excepted.'

' ' Tlio terrace of tho firo- sanctuary, with tho cow (that yields the ghee)
for the obtationa close by, ia bcautifiil after its recent purification,' 5a-jr(i«,
lit., posaeased of tho goddcaa of beauty ;' a bold metaphor, occurring olse-
whoro in Kalidiiaa. Iloma-dhenu, Agni-iarana : ace p. 18, note 3.

* Has the devotion [ponanco] of the ascetics who liitvo just commenced
(tlioir) penitential rites been fiuatjiitcd by impodimcnts } or eUo has any
harm been inflicted by any one on tho animals grazing in tho sacred grove?
Or is it that the flowering of tho creeping plants has been cliecked [stopped,
stunted] titrough my misdeeds ; thus my mind, in which so many doubtfol-
coDJecturea have arisen, is perplexed with on inability to decide.' Upcdki
= lamprdpta : K. Fighruiu : see p. 39, note 6. I>harmdrtP^a-eAar**lm
prdniihu: Compare p. 12, 1. 8. A/uuwil, a particle of doubt. /VmmVi
i.e., puihpa-phaUJif tho flower, fruit, etc.' : E. Apacharitaih es imi-

Tmm 111. BiBDltLA-viKKfpiTA (vsriel)' of Atidhiiiti). S(t VerMs 14, SO. se, M, M,

ta. 79. 8s, ee. so. 07. oa

^n|5ift I ITT TnV ^rnw: i

^ To pay homage to.' SahhdJ is ono of the few dissyllahic roots.

* Granted that this king omincnt-in-yirtaos [of high parts] swerves not
from rectitude ; (and that) none of the cladses, (not) even the lowest, addicts
itself to evil courses; nevertheless with my mind perpetually familiarized
to seclusion I regard this thronged (palace) as a house enveloped in flames/
Kdmam occurs frequently in this sense : compare p. 24, note 1 ; p. 106,
note 2. Ahhinna-nikitih ■=■ avihata-tfuiryddah : E. == sa-tnaryddah : S. Atau:
■0 reads the Mackenzie MS. and the Bengdll ; the others have oho, Varnd-
ndm, i.e., hrdhmaffddindm, Apakruhio *pi, i.e., The classes or castes were
originally four in number: — 1. Brdhmans or priests; 2. Kshatriyas or
soldiers ; 3. Yaifyas or merchants and husbandmen ; 4. Sudras or slaves :
see page 84, note 2. Apaiha, * a wrong road,' ' a bad road ;' a common
metaphor like amdrga, unmdrga, vimdrga, to express wicked courses. Idam
jandUmatn, i.e., idam puro-varti nripdnganam, ' this royal court before me
eyes:' 8. jandkiniam may perhaps be used, as in line 2, Act 2. of
Vikramorvasf, for a substantive meaning a crowded thoroughfare.' JluUh
wtka^ritam = lagndgnim : 8.

Yone IIS. SiKHXRivf (Tsriety of Attasbti) ^Sm Verses 9, M, 44, 01

2 c

\t~9 II ^(*llfll*iaj^*«« II IM

W^'^T^T II i^fwrj ^:^^?^T II ^^% f^ ^ ^Tt ^^^

ii^'HWT n ^firfi ■^r^t^i^ ii wt f^ ^ <ii*i»ti ^^'f
ft^<r? I

TT^ r^?IT^ II TfH qftTliTOf^ II

m f4d<"rj u ?;f?i qfwif^ it

5fl-f%7T: II TrsiT=i Pjf^ II Ht ^iVw^fHif^: i ^wr^

^^^ I

' I also regard (these) people hero devoted to pleasure, as one-who-bai-
performcd-hia-ublutiona (rcgartla) ono-smcarcd (with dirt), els the pure tha
impure ; aa the waking the elecplng ; as he-w hose- in otion-ia- free the bound.'

* See p. 20, note 1. One MS. \iaa dumimitiam a bad omen.'

* 'The protector of the (four) claasBB and (four) orders:' seep. 193, note 3
in middle, and p. 1£7, note 3 at end.

' Uaring hut just quitted the scat (of juatice].' See p. 189, note 2 at end.

' This is certainly a subject of rejoicing [to be rejoiced at] ; nerartlielen

we here are indlflorent partiea [have notliing to do with it],' i.t., 'Our rooiti

VcrM 111. AktI or O^Tiii. B»t Terw a.

i»5 N T^^i ix: I \t.«.

'^i^^rr: ^T^^m:

and interoeU haye nothing to do with his conduct/ 'This favour and pro-
tection is only what might be expected from his benerolent nature.' It is
possible that by vayam madhyiuih&h may be meant, we are indifferent
persons,' ' we have no suit to urge nor petition to present.'

* ' Because trees become bent down by the growing- weight of frui( ; clouds
hang down the more (when charged) with fresh rain ; good men are not
made arrogant by abundant riches : this is the very nature of the benefactors
of others.' KuUu : see p. 54, note 2. BhUri : generally found in com-
position, but not always : see Mah&bh., xii., 1410. Most of the Beng41i MSS.
have dkra. This verso occurs in Bhartri-hari [ii., 62, edit Bohlen], where
Migmnaih is adopted for dgawiaih^ and another reading hkkmi for hhkri is
Boiioed. Oriental poets are fond of adducing trees and clouds as examples of
disinterested liberality. ' The tree does not remove its shade from him who
outs it down :' Hitop., 1. 353.

* The Rishis appear to have serene complexions. (Kenoe) I conclude
they have some business which may inspire confLdenoe.' Fra$anna-
wmkhak'Varndh : so road two of the Devan4gar{ MSS. supported by a
similar compound in Mdlavikdgn., p. 55, 1. 20. The Colobrooko has w^andmfm
and my own paniad for vannd,

' Who is this vcilod-one, the loveliness of whoso person is not fully

YsTM 114. YAKtASTHAviLA (yariei/ of jAOArf) Sse Yenes 18^ tt, S3, 07, 8L

Yens 116. AetX or QiTuJi S9€ Yene 8.

w I w-w I WW- II -WW I -WW I I I -

-- |w-w| ||wwww|ww-| w I I-

\£-< II ^rf>?TrT'ni^5'?ra ii '9®

TT5IT I H^fS i ^5j4w^^ qr^^"^ I

^^^frar II '??3H^^Kft ^i^T 1 ^TfWIf! II f%^^ I fit v^

TT^fMT 11 ^^^Ji^'STft w^ I ^Tunm (I T^ I ^f^.Tpi
grrt^^: II T^ ^3T II n^ ^fy^ -^m^^ rniftm: i

TT51T I ^^fwt S% I

^ini: II ^^rr^,^^^ li f^v^ ^raii^i
•V9^: 1 T%^ «i«j<si I

displayed r' Sieil is a parlictc of question and doabt. AvagtoUh»n» =
oiaitaidfhadana-vtutra : Ch. The seoond half of this vcne is clour.

' Tbo BUBpician [conjecture] cngcudcrcd bf my curiosity does not icom
appropriate.' The Mackenzie M8., auppoited by R., hm padi\diii tor prati-
tkdii [in place of pataratli for prataraii, the reading of tbo oUicr Devm-
nligan] mid padihado for pahido. I have retained pahido, as it appears to
moke tlic best sense; but llio Fnikrit sccma bcro haidly to admit of litonl
Banakrit inlerprotation.

' Ought not to bo gazed ot.' Anitxamanit/am = adarianiyam.

' Having reflected on [called to mind], the alTcction of thy lord, be firm.'
Bhiva = uttha: eoniparo p, 112, note 3. Tlio Dcng&ll haro tntrilifd tor
aradhiiryo. Arya-putra, eon of o venerable parent,' is the uvular drematie
mode of addressing o hnsbuud.

' Has a message fmm ihe preceptor.' A Dahuvrfbi ngrocing vilh

* See page 35, note 1, and comparo page 89, note 1.

' ' Whence (can there be) obstruction to the religious rites of the good,
thou being (their) defender? Uow should darkness appear, the Sun
omitting light [when the Sun shines] V Tapati, loo. case of the present part.,
hero used absolutely. Ghartndnsau = iurye: S. The Dictionary gives
gharms-raimi.

* ' My title of Baja has indeed significancy.' The Kishis had, in the
preceding verse, compared the king to the Sun, and rt^an is derived from
r6ff to shine.' It is, however, probable that the play is on the words
r^'an and rakahUri, Compare Manu, vii., 3. Jtahhdrtham Oiya Mrvoiya
r^dnam oirijat prabhuh, * The Supreme Being created a king for the pro-
tection of this universe.' Dr. Boehtlingk remarks that in these cases it
little fdgnifies whether the derivation be true or false. In Mah&bh., xii.,
1033, rdjan is derived from the root ranj^ * to conciliate.'

* 'is his reverence E^syapa prosperous for the welfare of the world?'
KukaXk : see p. 35, note 1. Bhagavdl^ etc : When the letter / is preceded by
I, d*, or 11 dental, it requires the assimilation of the letters to itself, and in
the case of dental », the mark called Chandra-vindu is written over, to
show that the / substituted for it has a nasal sound : Laghu-kaum., No. 79.

* Sainta [/»^.» men endowed with or capable of perfection : Yish. Pur.,
p. 45] have prosperity in their power. He with inquiries about your safety
says this to your highness.' It will be readily remarked that the character of

Verse 116. Sloea or Anushtvbii. See Vencn 5, n, 11, IS, 90, 47, 60, 51, M, 79, 76,
M,R7.

irnfr^ i ^i^fira:*j*<«n«^ T^it i^W ^f%fK m^t^^

ViMHi<t l I rTT^Tmr TJ1f?Tfl?TT ^'ftr ^S^Tri I ^q: I

f^^:^ ^r^ 3! ^rr: nwRfT!: ii ^r.« n

these liishia is ovidently thnt of plain, honeal, independent men. AnAmaya:
Bco Manu, ii., 127, 'Lot a man nsk a BrdhmRn, on meeting him, as to hia
)niialam ; a Kshatriys, us to hia animayam ; n Vaisyn, as to his ithemam ;
and a Stidra, as to his irogyam.' The king was of course a Kshatiiya : sea
page 30, note 3.

' The 3rd. sing. 3rd. pret. dtm. of yam with upa (meaning ' to marry ') is
either ujxfynfa qv apdyanata : P&nini, i., 2, 16, Tho Ilengill have the 2d.
pret., upityrmt,

* 'Thou art esteemed by us tho chief of tho worthy, and Sakuntali, in-
cornato virtue. Brahma [tho Lord of creaturea] bringing together a bride
and bridc^groom of oqual merit, has after a long time (now first) incurred no
censure.' A'ah, the Colobrooke HS, reads yal. Vadhii-taram, a Dwandwa
comjiound in the neuter gender. Vdchyam na gatah : whether Itrahmi wu
famous for presiding over ill-assorted marriages, or whether there may b«
Bomo allusion here to tho bud character he obtuined among the goda by fail
inccaluous attempt on tlio virtue of his own daughter, ia not clear.

' Tlioroforo now let her, being i{uick witli child, bo received, for tho joint
discharge of religious -rites,' i.t,, tlioso rites or laiukdrat, which were per-
formed for the child before and after birth, probably by tho parent* con-
jointly [$aha\ : sec Manu, ii., 27, etc.

Vhm 117. VAKi'Ai[THA>ii.A(tuielrorj«oATl.] »v VersM IS, 13, It, 07. 81, lU

, ^ J

^ Her elder-relatives wore not referred to by her ; nor bj jou was any
kinsman asked ; (the afioir) having been transacted quite privately [lit., one
with the other, i.e., in a private t^te-^-t^te], what has each one to say to
the other ?' Ouru-jana : see p. 1 73, note 3 in middle. The Devan&garf MSS.
have imA$ for imind. The latter, which is the reading of the oldest Bengilf,
I have retained on account of the metre. There is no reason why in
PdJoit imina should not be used for the fem. instrum., since maaim is
admissible for the fem. loc. : see p. 36, 1. 2. Ekaikam «* tmyonyamf
mutoally :' S., Ch. JBhofmadu is the reading of some of the Bcng41{ MSS.
followed by the Calcutta edition ; I have written bhamuidu for hhanddu^ on
account of the metre, and on the authority of Lassen's Inst Frak., p. 277.
The Bevan&gaH have kirn hhandmi; which reading violates the metre and
makes the construction of the sentence very obscure. They also read $kkam
Maaa, JSka may bo for eka-janah, applicable to either gender. The com-
mentary of Chandra-fekhara is in favour of the above interpretation.

* ' Trul;L the import of this speech [Uiat which is proposed by this speech]
is (like) fire.' The Mackenzie MS. insert «io after kkhu,

* ' Such-persons-as-your-majesty are certainly full well acquainted with

118. iimTX or GXthJL fSee YeiM S.)
I ^-^ I WW- II WW- I WW- I w-w I I

I w-w I WW- II -- I --- I - I I

^•. II TrfinjT»iii^fT^' II 200

TT5TT I f^ ^r^HWtfl fl^y ^fK^rf^ I
TWrrar II Wf^mT ' ^T-?T^7t II f^^'^l I V^ ? ^TWTT 1
H^'rtMT II wf?^T«^ I ■Vr?irTri II T^ I M\*»A ^ •WTITT I
UnfT^: I f^ WrTTT^^T^ WT nfH f^»l^ff^f%(!T JJV' I
TT'IT I ^^ S^TT^^Ff^WTTIT'^: I

tlio wnya of llic world.' I^ka-willtinta-nishiildh — loia-tyarakdra-JtidUh
8. Xi-shndla ( — ahhijaa : Ch.) lit., bulhcd in ;' hence conTersanl with.*
The S&liit.-darp. [p. 193] reads bhaein loka-vrittdnta nithndtah.

' Peopio suspect a married- woman [woman who has a. liuBband] residing
wholly in hor kinemcn's faiiiily, ulUioiigli clinntu, (lo Lu) Uio rovDrso. lloiico
a young woman is preferred liy lior own rcIativoB (to bo) ncnr her huabund,
even though she be disliked by him.' Jndti, utc. = tiija-griha-td*»n\m : ^.
A»yalhi, i.e., vyalhiehArin'tm, ' UDChitatc :' S. hhyatt ^ dianlthyaU : 8. TaJ-
apriydpi: tlio Bengali, my own MS., and the Sah.-darp. read priydpriydtd,
liked or disliked ;' bat K. eupporta the other reading.

' On account of diaiiko to a deed done, is oppoaition to JQstico becoming
in a king V Tbi^ is Iho rending of tUo oldest UengAlf, and 1 have adopted
it as ]>reli'rablo to that of the Devanugarl, A7n> hrita-kdryO'dwMXo dXarmsm
prati vimukhatd kritdvajni. Dr. Boehtlingk has endeavoured to aoWe tho
difficulty by suggesting that kritatajni should bo struck out of tlie text, u
being probiibty an interpolation from the margin. All Uie D«TUi4gu{,
kowevcr, introduce it.

* Wlienco is this imiuiry (accompanied) by the fabrication of a folschood?*
Avidyamdnurthatya kalpanayd krituk pratnah : K.

* Those ch on ges'of- purpose [tlckloness of disposilion] mostly tAke effect
[wuc strong] in those who are intoxicated with aorereign-powor.' Mir-

TanellV. VAHiurnAriLA (nrietr of JAUArf.) jSm Vflnwia,tS,Sl, V,U,U<Iir.

«n a inj^ sir: a ^o^

f = vardhanUi 8. = t^d/^t'i'OM^* '• K* C/*- ^l^l^-i xii., 57; vi., 9;
z.y SO. The root miirehh has generally the opposite sense, to ' lose strength/
' grow weaker/ faint away.' It is applied to the thickening of darkness,
in the Yikramonrasf, Act 3, tanuudm nut mUrehhatdm,

^ ' I am especially aimed-at-hy-this censure/ i.tf., I am the especial object
of this censorious remark about ' persons intoxicated with power/

* ' Not settling-in-my-mind [not deciding or determining] whether this form
of unblemished beauty thus presented (to me) [brought near to me] may or
may not have been formerly married [by me] ; verily I am neither able to enjoy
nor to abandon (it), like a bee at the brook of day, the jasmine-blossom filled
with dew/ AJduhia-kdnti = anavadya-Mundaryam : K. Pariyrihitam : see
p. 181, note 4. Avyavatyan [^= anuehinwan] so reads Kitavcma; I have
Tentured to follow him, although nearly all the DeyandgaH MSS. have
vyoMuyan, . Compare p. 146, 1. 8, note 3, and p. 161, 1. 6. If vyawuyan is
retained, it must be translated deliberating,' striving to discover.'

Terse 190. VLkiAvi or MlNiitf (▼«riety of An-llAEKAml.) 8§€ Yenef 10, 10, 20,
S8. 66, 100, 110.

2 D

ir^^preri II Tiq^i'S ii -vm^ ^ft^^i v^ w'^vt i ^ii
3|*j^t?iT II ^PRT^ II ^T^ ^fr'TEi Tf^ 'T'?;^: I ^

TTfli ^ ^TTf%TTf^»ir| ^TVJ I

TTT^ ^ ^ifvTtf^ Tmrr i

^t 3^ 5TTTI ^f5i\ t%»r"^: I
^rHtwifr ^^ T^Tt% ^^ II ^i??. II

' 'Why do you sit [fa it bbI] so silent?' Kmarthnm mavnam kritam uti:
8. JTi'm Hitkfi\m tvAfie: Vikram., Act 4.

* Swikaranam [ — rtiiuAAm : H.] /t/., ' making ono'a own,' i.«., ' taking in
narriago.'

* How, thon, ehall I act towards her, bearing evident dgns of pregnancy,
doubting myBolf to bo licr liusband.' Katham pratipaUi/§ may mean

how dball t muke any reply ?' rcrcrring to kimjotham diyalt in the previotu
speech; or, how shall I receive her ?' seep. 135, note 1.

' Is the Sage after-conBcnting to liia daughter, who had been seduced
[uonmlly-einbrucmt] by thco, to bo (thus) insulted forsooth ? (be) by whom
allowing his stolon properly [i.«., SakunlulA] tii bo kept [taken], thou ha*t been
mode aa it were a juslifled ruvisher [robber].' A'rildbAimtiridm = trttm-Muu-
paridin = trila-ianyrahandm : K. The lint scnso of aihi-mru is to touch,'
' to handle' Here as in parii-mri* [Bbatti, xrii., 38] there is on implication

TsTM lai. Vr»iiTt or A'liiTiNAif (*iriatr of TaiiHTvaH). S** T«n« 41, 107.

«>« a ^iffiiV sir: a ^o^

^n^y^ I TW^jt^ I ^nf^ TTPft ^ifrw^ 1 TW ^*j^i-

^:i4VT^iii^iini5l7T^3iT^»T^^^^^^
f^^v'i;??Tin^ii4iv^M MciiR^t;f^^f^^W5^f^M^i^f^^i

ol oamal connoxion. Ifushtam : the Taylor M8. has i$htam, and the Ben-
gilf duihtam. It must be borne in mind that Sakuntali was married to
Dushyonta according to the G&ndharva form [p. 127, note 4] during the
absence of her foster-father: soe pp. 134, 135 with notes. Praiigrdhayatd :
the causal may sometimes give the sense of allowing/ or permitting,' as in
ndi^ifoli, 'he suffers to perish.' PdtrUcrito, a very noticeable phrase, is a
Chwi compound, formed from pdiram, a neuter noun meaning a receptacle,'
applied to express any deserving or worthy person : see Manu, iv., 227.

^ Kitavema, Bankara, and the old Bengdlf MS. interpret toank by
iockanfya, * to be sorrowed for ;' but Chandra-sekhara has iodhaniyat and is
followed by ChiSzy and the Calcutta edition. The meaning will then bo
' I myself am now to be cleared [justified] by myself.' All the MSS.,
except one, insert me,

* ' Now that my marriage is called-in-quostion, this is not the (proper)
form-of-addrcss :' see p. 196, noto 3. AU the MSS. agree in reading Mmudd'
6ro for samuddchdro ; otherwise it might be suspected that iomuddhdro was
the correct word, to which iamuddehdro must be bore equivalent.

' ' It is not becoming in thcc, having awhile since in the hermitage no

^•8 II TlfimT^it^^ref II ^^

xrm H Wf ftvm II vrm \ ^ \
^^ry^q fw^: Tfv^mjywjiTf^^ '^ II ^^^ II

TTTT i '?^T<: 5r^: i

■JT^^^^T II ^5TKTT*i ^TTT^TB II ^^ ?^ 1 ^"y^"

si^'Tiwi II wjTr^T'i m,i*iia ti TTftrar^^fv^^i "v^^-

eoduced, aftcr-a-fonnnl-agreemciit, Ihia person [myaelf] naturally open-
hearted, to repudiate her with auch worda.' Vildna, shallow,' unreaervcd,'
is the opposite of gambMra, deep,' reserved;' boo p. 38, note 1. Samaya-
pitrram : comporD p. 19B, 1. I ; and p. 173, 1. A of the notes.

' 'Peace ! n sin I' )>., ' Silence ! let me net listen to such siulul worda;'
or, if no stop ia placed after idntam. May tho ain be palliated !' This
seome to be tho usual formula in tlie plays for averting the ill effects of
bloaphomoua, malevolent, or lying wurda. Sometimes tho stago-direclioa
taniau pidhAija is omitted : compare Aut^ vii., 57 ; Urich., p. 36, 1. S ; p. 330,
1. 6 ; p. 30(1, t. 9 i p. 329, 1. 1. Malavik., p. 69, 1. 10. Mudr., p. 24, L 5.

' ' Wliy soeVest thou to aully tho royal-title [race, family] and to ruin
this person [myself] ; as a stream that-carrics-away- its-own -banlu (disturbs)
the clear water [and overturns) the tree on its margin ?' Vyapadtian, i.e.,
Uilam ndina vd, ' either family or name :' Ch. FifapdiiyaU antntt iti i^«p*-
dt'tah tiilam: S. Avilat/itum : infin. of a nom. verb from AvU^, 'turfatd.'
SindtuA, b rivori' in Sanskrit always feminine.

Van* 1!9. a'kvX or Qkrnk. (Stt Veno 3.)

' ' In all probability tho ring slipped from (the finger of) thee as thou
wert offering homage to the water at Sachf's holy-pool, within Sakr&vatara.'
Bakra is a name of Indra,* and 8akrayat4ra some sacred place of pilgrimage
where he descended upon earth. Sachf is his wife, to whom there was
probably a i\riha^ or holy bathing-place [see p. 16, note 2], consecrated at
this place, where Sakuntoli had performed her ablutions.

* ' This is that which is said [thus is proTed the truth of the proverb]
'' Woman-kind is ready-witted." ' Stramam = itri-jdiih, ' the female sex :'
K. The Bengdll have idam tat pratytUpanna-matitwam $trMim : compare
Hitop., 1. 2320, where pratyutpantM-matih is the name given to the ready-
witted fish. See also Hitop., line 2338, ' The food of women is said to
be two-fold, their wit four-fold, their cunning six-fold, and their passion
eight-fold.'

* 'Here, however, sovereignty has been shown by destiny.' A similar
sentiment occurs further on in this play, and at the beginning of the 4th.
Act of the Yikramorvaif, hhavitatyatd aira balavatiy ' Here destiny has shown
its power.'

* Dr. Boehtlingk considers that irotavyam is hero taken as a substantive,
and construes, ' The moment-for-hearing (what else you have to say) has now
arrived:' compare page 111, line 7. As the passive participle is often
used substantively the translation may be ' What took place is now to
be heard.'

TT5IT I ^^»re f^TWH^I
iTT ^^f%TT: I W^ "^ rfT^rT^TI^ f^^Tf^ ^r^pifwRT '3^-

^fssc?? ^^ I T ^T^^a ^yn,T(*ji^ ^wr«n'«»i^'?q»R: i

Tgrn.flf^T^, TH* 'TOT ^ft^ wW S^T Bri: TTwW: I TT^T
<TO,T7^ q^ftfft sft I ^: ^^g f^^fttn I ^5T^ ^»^

^TT^^^f^ I

* 'Lyingin a lotus-leaf- cup.' As to galam: see p. 37, noto 1. As to tan*
nOUtam : soo p. 151, 1. 6, with nolo.

* ' Having eyes with long outer comers.' Tliia was the fawn mentioned
p. 168, 1. 10.

' Upaehehhanditah ^ jala-pdniya prtritah, was coaxed to drink tha
water :' S. — pmloi/iilak, enticed,' coaxed :' Ch^zy. Airairding to P&nioi,
I., 3, 47, the moaning of the root ehhand or chhadi (10th conj.) with vf* ii
te conciliato privately by flattering or coaxing language.' It oocan ia
Ilagb., v., 58, where Stenzler has translated it by ohttfro,' loppltcato,' beg,'
' Prtnuiyah is hero , ' trust,' ' confidence ' ( = vuieiiah : S. )
' ' In rolattTes.' Sagandha = Mdnia = taHniiit«. Qandhtt — MMimiriiU : S.

* So roads my own MS Kiilnvoina has Aronnaa [Lass. Inst. Prik., p.

1873» and intorprets it by dranyakau, Somo road drMmao which seoms to
be an error for arannado nom. pi. fern. The feminine is admissible on
the principle of the superiority of the human species over animals.

^ 'By such false honied words as these are voluptuaries allured by
(women) repenting of their own deeds.' The Taylor and my own MS. have
nirvturiinkindm. The Mackenzie has yothitdm madhmrA-gkrhhih for anritamaya-
pdmmadhubhih.

* According to Pinini, ii., 2, 38, idpma-prtddhd is a legitimate compound,
although prtddha-idjHui would be more usual.

*''The untaught cunning is observed of females (even) in-those-that-are-
not-of-the-human-race [t.^., even in animals] ; how much more (of those)
who are endowed with reason [t.^., of women]. The female cuckoos, as-is-
well-known [khalu] allow their own offspring to be roared by other birds,
before soaring in the sky.' AmdnusMihu; i.o., mdnuiha-jdii^aimJUdtu Or-
yay^dtiihu : K. Pratibodhanatyah = jndninyah = ehaitanya-hhdjah : 8. The
most obvious sense of this word, if the context would allow it, would be,
those women who have received instruction.' Parnhhhriidh : see p. 163,
note 3.

Yens 18S. VAiANTA^iLAKi (Tarieij of (JakearO. S§€ Yersss 8^ t7, SI, 4I» 40^ 04,
74^ 80^ 8S, 88, 91, OS, H 05, 100, 104, 106. 108.

\mV tl ^f*l1I1*!J|^*rtW II 208

n^^frar II HfV«J n ^^«t i ^^^ l%^^T^m5i^ W-
^ir^^i^rT II VTT^ II ^iT^ I ^nw^ f^^qr^^n^i ^^-

fl^'^^'t TTprq^i^ I

■<TaiT II ^TTjnm II ^fs^ji^gf^ Tft ^[^^^%7T^ TT^n:
^ iHlHfil^T^tfJl^qT *fl<^ II ?.^« n

H Trami n H^ I Trf?iH ^Ki*H*ii ^f^ff I THir^ i ?ra^ i

* What other (person) now would act like [in imitation of] thee, that
putting on the garb of virtue reseniblcst a grasB-conccalod well ?' Prati-
pat$yaU: Bee p. 135, 1. 4, with note 1.

' For (whon) T, wlioee state of feeling was dreadfully- severe from the
absence of (all) recollection, (persisted in) not admitting that aSection hnd
privately eiisted (between us) ; it (seemed) as if (the god) Smani's bow wu
snapped asunder by that vcry-rcd-eycd one with excessive anger, on tb«
parting of her curved eyebrows.' Tlio doublo-entcndre in tho word Smart,
which means recollection ' as well as tho god of Love,' is noticeable. See
tho notes on Kamadova, p. 99, note 2, and p. 101, note 1. The figure by
wliich tho eyebrows of a beautiful woman are compared to Cupid's bow is
common, and tho glances from the eye ore by a similar metaphor oAen
likened to arrows discharged from it. BakuntaU is said to break the bov
by tlio parting of her eyebrows, which were contracted in anger. Pouiblj
oue effect of anger might be to wrinkle the bt«w, which would appear to
separate the eyebrows.

Vme 114 Yaianta-tilakX (nrietj or SAM*mf), Stt Venea 8, 37, 81, «S, M K
74, 80, B3, 83, ei, m, »t, 96, ino, 101, lOS, lOe. IIS.

n^fUTT i^niq^^nr 4(i^«<^iK^i WTTrwi^ii^

^ laterally, ' a wilf^, self- willed woman/ one who acts on the impukc
of the moment.' It may have this sense here, hut Sankara interprets it hy
^anikd, a wanton, unchaste woman.'

* Thus a self-committed hasty-action, when not counteracted leads-to-
keen-remorse [hums].' Most of the Devan&gaH MSS. have parihatam for
i^mUihatam ; the Mackenzie has pratihatam ; tlie oldest BengilC apratthatam.
Ckdpalam is any action proceeding from thoughtlessness or oTer-prccipitation.'
Dahatii the Hindus connect a huming or smarting sensation with the idea of
remorse of conscience : compare the equivalent expressions manoi-idpa,
pdhckdi-tipa, amUdpa, etc.

* ' Therefore an union, especially (when) in private, ought to he formed
with-great-circumspection [after having made proper inquiry or experiment,
f.tf., after investigating each other's character and circumstances]. Thus (is
it that) hctween those who know not (each other's) hearts, friendship
becomes enmity.' PariJuhya : the BengW have •amikihya, Sattyatam
rahah = rahoii ianyamah: K,

* Do you reproach us with accumulated accusations [faults] ?' Most of
the Devan&gaH MSS. have ianyuta-doshdhharena kthmutha. The above is

.^

Vene 126. Si^ea or Anushtubii. See Verses 5, 0, 11, 18, M, 47, 60, 61. 6A, 78,
7«.M,87.

2 K

^\. II TrfinrTTir^ffref ii 210

irnh^: H MHiv II ^ H3tf%x ^TTct^ 1

M<ifd«.trr'TO^Tiv1^^ ^

f^^ ^ ^'f! f*WlH4t'«: II ^^^ II
IIT^T^: I f^f'TTTTrT: I

1Tf?Tf*t=IHI#1^ ^ II TT^'! irf^ II

tho reading of the oldest Bongilf, eopportcd by Kifarema, wlio lias wm-
ihrila-doiha iarthanma.

' Scornfully,' sarcnstically ;' lit., with detraclion.'

' Adharottaram = mkruhta^ridhimjam, oitccndancy of the base,'
placing timt at tho top which ought to bo at the bottom :' Ch. tn Uann,
Tiii, &3, the word occurs in the ecnae of confueed and contradictory sUt»-
mcnt :' and again in vii., '21, it is applied lu express the confuHioD of ranks
[odharam = iudrddt; ultaram —pradhdnam: Schol.] which would ensue,
if juatico were not duly adminiatered by the king. It may be traoalatcd
liero pervcraion of tha truth,' confuaion of jirinciplcs,' inverBJon of the
proper order of things,' iiud probably refers to tlio proverbial sonliment
expressed in the succeeding verse.

' Tho declaration of that jwrson who from birtli is untrained to guile (u)
without authority. Let those jKirsona, forsootli, by whom the deceiving of
others is studied, calling it a science, bo (olono considered) worthy of belief.'
Ajunmanah: see p. 155, note -1 ikt end. ApramAnam = ai/alkdrtham: 8.
Atiftndhdnam : compare p. 99, 1. 3. Apta-vdchah = yalMdrtha-vacluuM : 6,
= pramdna-rdcliah : K.

' Vinipdta = pratyardya : K. = narahtt-gamana : S., ruin,' deslraction.'

Von* ISA Vri.iS,Ti nr XKiiriHAHf (inrietr of TBisiirunn). Stt Voreei 41, \ttj. III.

^fhi^ N f%^T I 1^ mifr^ I ^5*i^P^ T"^^^ ^'.
^ivmf^^^ ^"s^m I M^i4 « M < \ *l »i^f^ fir ?rr ^

^ 'She isy then, your wife: either abandon her or take her: for the
authority over wives is admitted to be unlimited [reaching everywhere, un-
bounded].' JCdntd : the BcngdJf MSS. have patnl, Sarvaio-muJM = sarva-
karama-tamarihdf omnipotent,' able to do everything :' Ch. = iarva^akd-
rmM, of every kind :' 8. The literal meaning of the word is looking or
faadikg in every direction.'

' ' naughty one, doet thou affect independence [art thou determined to
have thy own way] ?' Puro-hhdgini = dushte : K. = dahaHuhdarnni »
doihaika-drik : 8., Ch. The first sense of puro-hhdgin is one who takes the
first share or more than his proper share/ t .«., a forward, grasping character.'
In this sense it occurs at the end of 3rd. Act of Yikram., md mdm pwih

Vene 137. ^lora or Anusiitubh. 8€€ Venef 5, G, 11, IS, 96, 47, 50, 51, 59, 75, 76
84» fl7, 125.

ITTITT^: 1 H^^ I

qf?!^^ t\^ ^T^mft ^I? II ^^^ II

^ftr^t fir M<ijr<*j'?«*i^^KT'^'^ ^fa: II ?,^i- II

bhdifini 'ti iamarthayoii. It nuxt passes into the scnsu of ' a nudcvolent, ccii-
aoriuus, calumninting person:' see Amara-kosha, Lastly, as licro, it nxtna to
bo used generally (or ' a wili\il, perverse, wicked pereon.' Uost of the
Dovan&gari, unsupported by the Scholiiists, Imvc purohhage. Swdtanlryam:
compnro Mnnu ix., 3, na elri ncdtantryam arliati ; and scq p. 48, note 1.

' ' If Ihou art eo. as the king asserts, what (connection will remain) to
the father ivith tliee fuUcn from (hy family [an outcast from thy fomily,
degenerated] ? but if thou art conscious that thy own maniage-YOW [conduct]
ia frco-from-taint [pure, inriolute], even slaTery will bo nipportable in tiij
huaband'a household.' Kiia pitur : hodio of the 13cDg&ll IfSS. have kim pumtr
utiulayd, i.e., Eula-vymahdrdtiiramma vidyamdnayd : S. Fralam = eXari-
tram, 'oonduct :' K. = palt-vratam : 3.

' We must set off on our return,' HI., We miut finish our buainess.

* Tlio moon awakes [exponda] the night-lotusea only, the sun the day-
lotuses only : for tJio ehorocter [feelings] of those who control their ptuaiont
recoils [turns away with abhorrence] from embracing the wife of another.'
JiHmuda is a kind of lotus, which blossoms in the night [see p. 130, note 3]
iho pauiaja, or mud-bom lotus [Nelumbium spcciosum], opens its petala only
in tliD day. Bodhaijati ~ praidiayati. Parigraha : kc p. IBl, note 4.

ToTM IIB. DMTA-ViLAuatTA (rarietyor JaoatI). S^« Venn 46, 73.
Vena 139. Art! or QkraL Stt TfllM 2.

«i» a ^li^t sir: a ^\^

^ Anya-$angdty i.e., ant/ast/dh kdntdydh tanydt, ' on account of union with
another wife.' As to vismrila: Boe p. 162, note 1 at end.

' Ouru-ldghava is properly a kind of abetract noun formed from the
Dwandwa guru-laghUf the vriddhi taking place in the second member of the
compound instead of the first. The sense will then be, I ask your reverence
as to the greater and the less [i,e, the heavier and the lighter] sin.* This is
addressed to the Bdihman who acts as the Purohita or family priest, whose
duty it would be to advise the king as to which was the gi'eater or less
sinful course. This sense of guru-ldghava is supported by two other pas-
sages: Mahdbh., xii., 1273; and Episode of Yajn., 6. The more obviouB
sense of the compound would be, 'the alleviation [solution] of a grave
matter.'

' 'in a doubt as to whether I may be in£ettuated or she may speak
falsely, shall I become a repudiator of my wife, or defiled by contact with
another's wife ?' Aho : see p. 47, note 1 at end.

* ' A son who has the mark of the chakra or discus in his hand.' When
the linos of the right hand formed thomselvos into a circle, this was the
mark of a future hero and emperor. Chakrik'Variin is generally explained to
mean, an emperor whose dominion extends to the horizon \eKaikra\ or from
sea to sea.'

J'
Vene 130. Sloka or Anushtvbii. 8€% Venes 5, 0, 11, IS, 96, 47, 60, 61 5S, 78, 76,

64, 87. 186, 127.

W II ^f'HIH'HS'^W II *"

jTrt%i: I 5^ I ^3"^ "T I
II TfJi ^T'ift sf^ni I fJiwi-yii T? jfrsrai «^ snf^rfirB i

TT5IT II ^T^ II faF ^ ^ ^TH^ I

gftf^a: ii nRw i iftw^ ii J^ i 'vyi ^ *r# i

trsiT I fStft^ I

yOfilH: I T^ I y<i*Ti^ *«afai5lg

wr!?<S'j siP^ ^ hWt I
TT"! I fii^ I

' ' If tlie Muni's dauglitor's-son shall bo enilowL-d wilh Ihia mark [the«
marka], ba^')ng congratulate*! hor thou sholt introduce hor to tho female-
apartments.' DmAitra, from dwhitri, is like paulra, a son's son,' from
pulra. SiMhdnia : sec p. 21, note I,

' Orunt mc admlMion or entrance,' 'Open to receive me,' i'.».. Let ma
romain no longer in the Innd of the living. Mama pravMdyit dwidhd ihara,
'CloaYO in two to let mo enU-r:' S. "Hie Becgfill MS8. havo amttu-am =
avaidiam instead of vivaram.

' That young-creature upbraiding her own fortunes, throwing np har
uma, and U'ginning to weep' — or, and bc^nning to weep with repe>ted
uplifting of her arms.' — Ildhutithtpam [so read all the MSS.] ; this is u
insUtnce of an adverbial inilecliDDblo participle of repetition compounded witk
a noun. BhujochehiUinam yalhA hhavatt tram kranditunt pranriltd : S. It M
equivalent to idfiw ulhhipya, repetition of th« action being pcrhap* implied.

*i* II T^^ Sir: II '^l*

jftf^rr: i

jfVf^cT: a f%^V^ II t^^w^ II Tfit f^^wnn: il

n^ft^fl I ?:^ TT^ t^ B Tf^ irt^^T H
^nftirft I T^ t<tV ^: H t!^ Trf^nrr ii

11 Tf^ f'lwinnT: ^i r
II vr^ i^i R

Examples of this participlo are numerous in Bhatti, as in ii., 11, ZaidnU"
pdtam ktuumdni offrihndt, silcpaveiam dsia, ifc,

^ * A single flash-of-light in female shape having snatched her up near
Apsaras-Krtha went off (with her).' Slri-ianslMnam, i.e., Hriyd wa dkriiir
ya^yax 8. Thrtha : see page 16, note 2. Ardt = aniiks = nikate\ K., 8.
Jyotir = tefas. Jagdtna: the Bengali and the Mackenzie M8S. have <tiro-
hkktf disappeared/ vanished.'

' ' Qranted, I remember not the repudiated Muni's daughter (to be my)
wife ; nevertheless (my) heart being powerfully agitated forces me as it were
to boliovo (her).' Kdmam = atyartham : K. Kdmam kdmdnumatau : 8.
Compare p. 24, 1. 1 ; p. 54, note 3. Praiydyayali^ i.e., tatpariyrah$ : 6.

Vene 131. ^ihivi (Tarietj of TmisHTUBH), consisting of el«fen sjllmblM to the hmlf-

lioe, each balMine being alike.

I w H

Vene 188. AmrX or OAthX {See Verse 8.)

^\< II '5finir»nt^'TO ii *>«

II ^'v T^^i^FTTT^ Ti^iwr: H

Tf%^ ■ nr^f^^T n "^i^ ^fftrw^iT i w%f% i wf% q^ ir^
Tf%^ II m^HT ti ^^ ^fW^ I flr^ra 1 5^ wrr ipT^

' Sec jMigc 97, note 3.

' ' Then enters tho king's-lirothcr-in-law (as) aaperintendent of the city-
police, and two policemen [giiiirds] bringing a roan (with his hands) bound
bebind.' Niigarika = nagarudhikdri, ' aupcrinUmdent of the city.' S. =
nagart niyuktah one set over llio city:' K., and oijuivalont bere lo ' the
cbiof of the poHco.' SydUt = rdthtrii/ah or rAshlrh/ah [Am.-kosha, i., vii.,
H]. The king's brother-in-law, who hero acta as tbo HUpcrintcndent of
police, ia a character not unfrequently introduced in the plays : compare
Mrich., p. 224, 1. 4 ; p, 227, I. 12; p. 230, I. 1, in which paaaagea he is
called rdja-iydlah and rdahtriya-iyilah. Kiitavctna observes that the police-
men and the fisfiormcn in this scene spcuk the MagadhI form of Prikrit: see
Lassen's Instit, Prnk., p. 391, but i^aukara aHirms that tbo fisherman speaks
tho-Sak&ra or Sak^rika dialect \_Chaura-pdtrat tu iakAra-nAmadheya iaidr*-
prdija-bhdMkanM'] see Loss. Inst., Trdk., p.422. Both Snnkara and KAtavcma
have omitted to moke mention of Uio dialect spoken by the 8y&la or
Nigorika. .According to ViHwunSlha [Sihit. Dorp., page 180, line 12] ha
ought to speak tho BiikshinStyi form of Prdkrit. In the BengiK MS3.,
and some of the BevaDdgorf, ho is certainly made to speak a dialect, distinct
from the other characters of tliia scene, but in the best MSS. puto Frikrit
forms arc found in the speeches attributed (o him. Indeed, as broth cr-in-Uv
of the king, he must have been n Kshatriya, or one of tho military caste.

* 'O Uiief!' Kumbhila or humbhilaka, seoms to be identical with jhiM-
hhila, himhMIaka, kutnlhWa, lunibhirata, etc., although tho meaning ' thief'
is not given to the two latter words in tlio dictionary. Comparo in the
beginning of Act 5. of the Vikramorvaif, mani-itunbkiralM, gera-«tcnler,'
{applied to the bird who swallowed tlie crest-jewel) ; at the end of Act 9,
loptrma tiickiiatya kurnhMrnlatya; and in lIAlavik., aho IttmbUUiaA pari-
h/iraniyii rhaniiritii.

'if^w^ftRtirT^i^n wrvKtu ^l^^ir ir^fnjrf^Tt »
3^: N 410 ^ 1 1 (^ fli t » i N Trft?r^ w^fii^: i ^ *f

^ ' The setting of which is engraven with his name.' Mani-hatMana which
usually signifies ' the wrist,' is here the place of the setting [technically, the
oollety ^\j ^jSj nigin ddn] of the jewel which formed the mudrd or seal of the
ring, mentioned p. 62, note 2. Mani kkaehyaU yatmin iti wumi-htmdhtma :
JL The name might have been engraven on the stone itself or on the gold
in which it was set Uikri is used in the sense of ' excavating,' in l£ah4bh.,
L, 6813 ; and 9amiUlArna with the meaning ' perforated,' in Bagh., i., 4.

* 'With a gesticulation of fear.' The la added to ndtiia may possibly
signify a poqr, sorry, or ludicrous gesture. It is often pleonastic, but in the
plays it will sometimes be found affixed to the passive participle, to which it
gives the sense of a verbal noun. Thus udbhrdntaka and apavdritaka [Mrich.,
p. 171] for udbhrdtUi and apdvdrana.

* Your honour.' Bhdva = mdnya : 8., venerable,' respectable ' [see
Wilson], to which m&ra may be added : see p. 6, note 2.

* ' Was it forsooth a present given by the king (to thee) imagining (thee
to be) an illustrious Br4hman?' Pratiyraka [see p. 62, 1. 3 with note] is
especially ' a donation to a Brahman at suitable periods.' Eritwd : see p.
171, note 1 in middle; and compare M41avik4gn., 23, 9, para-kdryam tit
kriUod. Also Mrich., 147, 6.

* 8€ikrdvatdra: see page 106, line 2, note 1.

2 V

^\« II ^rfirSTRlT^^W II *I8

UTTw: I ^:^rat I ^r^TOfS w^^^TW^ I TTT T[»i ^Rnjiift-
T^ 5iTtft I

TqT^: II f^^«3 II f^^^T ^tTw ^T^T I

wna: ii f?^^ ii (414^ ttt^I'?^^!^: t

' Verbs of ' iisking ' in SaiiBkrit govern a double accUBative case, one of
which ia retained after the iinas. participle.

' Siiehaka, a spy,' an informer," is tho name of one of the raitkinah, or
polioomoa.

' Abulia, ' a siater'B husband,' or ' brother- in-law,' according to Amwn-k.,
fii., 12. In Mrich., p. 33'J, 1. 12, this word ia applied as a title of re^peot
by a eon to his father ; but Br. Buchtlingk conjectures that this may be u
error for dvuka, the regular theatrical term for father.'

' I make the support of my family by nota, hooks, and the other eon-
triTsnoce for catching flsli,' Udgila or udgdra — vatua or vadiia, ' ■ fish*
hook:- K.

* This is spoken ironically, as according to Uanu (x, 46-48), the mi>MlJt,
or fiahcrman caste, was one of tho lowest. Those who are ooncidered as
low-bora shall subsist only by such cmploymonla as tho twicc-bom dcepisc.

mi^*«K^^<J<i\^ ^5**Mii4^\ ir^ ^W^: \^^ II
'wrw: I ifW9jf?ii I

Nuhddaa (must subsiBt) by catohing fish, Ac.' Any oocupation which
involved tho sin of slaughtering animals (excepting in the case of sacrificing
to the god Siva) was considered despicable. Butchers and leather-sellers
wore as great, or even greater, objects of scorn.

' ' That occupation in which one was bom, as-the-saying-is (Mbi), though
in-bad-rcputc, verily must not be abandoned. The same sacrificing-BdUiman,
who is savage in the act of slaughtering animals, may be (of a disposition)
tender with compassion.' Sahajam = hda-kramdnugaUimf 'inherited from
one's forefathers.' Manu. is very peremptory in restricting special occupations
to the different castes, especially to the mixed and lowest castes, formed by
intermarriage with the others. ' A man of the lowest class, who, through
oovetousness, lives by the acts of the highest, let the king strip of all his
wealth and banish. His own office, though badly performed, is preferable to
that of another, though well performed ; for he who lives by the duties of
another class, immediately falls from his own :' x., 96, 97. Hence we find
the employments pf fishing, slaughtering animals for food, leather-selling,
basket-making, burning the dead, &c. Ac., assigned to men bom in certain
impure castes, and confined perpetually to their descendants. To the higher
and purer castes a greater variety of employment was allowed. Sankara
observes that the Br4hman is called Shat-karmd, from the precept of Manu
(L, 88), which enjoins upon him six occupations, vis., reading, teaching,
sacrificing, assisting others to sacrifice, giving, and receiving. Under certain
circumstances he was allowed by Manu to engage even in trade, and other
employments. The sacrifice of animals was ei^joined only on the priests of
the god Siva. The Brahman, in the worship of this god, might have to kill

Verse 1S8. VAirXLivA, oonUining twenty-oDe sylUbleii to the Uoe, stoh whole line
being alike, the first and third half-linos ending at the tenth syllable. 899 Verse (S.

g^iy: I iflgfni r^^^ x§Ti9iit BTTf^'^H'^ flK wfnit
lar^: i m^'^i i fg^»!sfl m^T^ iR''^^a^T v^ i^^wv i

animala ; but thia was ub much a neccBsary port of hie buainew, as killing
fiah, of tho fisherman, and was no proof of any natural cruelty of dispoailion.
Sunkara defines a Srotriya Brahman thus; Janmand Briihmano jniyah tatuka-
rair dwij'a tichtjaU vidyayd tjdti vipratmam trihhih irolriya Hchyate, i.e., ' Birth
C0Dstitiit«B the title Brilimon, Bocramcntal rites (capcciolly that of investiture
witli the sacred thread) the title Dwija, or twice-bom ; knowledge, the
title Vipra ; and all three Srotriya.' Tho usual definition of this word ia, t
SHiliman oonversont with iruti, or scripture.

■ The Jlohita or .ffoAVflsh [CypriouB Itohita] lit., Red-fiah, is a kind U
carp, found in laked and ponda in tlio neighbourhood of the OaDgea. It
grows to tho length of tlirco feet, is very voracious, and ita flesh, though
coarse, is eaten. Ita back is olive-coloured, its belly of a bcautiAil goldea
hue, ita fins and eyca red.

' ' Tilnuka, the villain slinking (oa he docs) of raw floeh (ia) doobtlMi
a fiahcrman.' Jinuka is the name of the other policeman, who is supposed
to have detected the thiof ; jdnuka iti chora-jndtur apara-paJdUr ndnta : 8.
Sorao of the Bengill USS. have j'dlua for jdluta. Vitra-ganihi = Amuhs-
gandhi: Oi. Oo-ghdt\ : tho killing of o cow {^go-hati/d'\ is reckoned by the
Ilindi'iB a most huinous crime: compare Hitop., 1. 162. Honoe f«-fkd&,
eow-killor,' ia applied as a rcproachi^il epithet to any rogue or low penon.
Thui in the Mriehchhnkali, p. 299, I. 4 ; p. 317, 1. 2, the Ch&ndila ii caUed
J9-Afl or go-ghna.

^ITW: I ^[^^ I X^ 5T^T^ '^UR^TT qf%Wm^ I i^T^

T?^i?: I ^T^^ I ijwfwr ^ v?^T T^JUff ii^irw 191^

' ' (But) tho finding [sooing, showing] of tho ring by him must bo (more
olosely) inquired into.' Vtmanhtavffam = jijndtitavyam : 8. The root mtm
with vi has usually the sense of ' to oonsidor of/ ' investigate ;* but if the
root be mrij^ the sense would be must be pardoned/ ' oyerlooked/ K4ta-
▼ema has vimdnhtavyam, from mrij.

' ' Cut-purse/ lit., ' knot-breaker * or ' knot-outter/ The Hindus generally
carry their money tied up in a knot in one end of a cloth, which is bound
round tho waist

^^^ '^gi naj^'riW II ^^

fqwT^, II Tfn ^^ Mi.^i\^ ii
fq^ n Tf^ ^ f%f^^ II

3^^: 1 1 ^^ HT^ surrr'nmT^ h!^ i

nr?ft*i: II f^T^ It ini ^^m TinSt 'J'^t^?^ sTT^mTirv

fipft^: II t%wV^ II Tf^ ^ WV^ ^W%^ TTWITT^

^ 5^^*ift I

•mm: ii irf^ ii -^i^ \ w'^rm^^'ir^ aiiw^Mflft^i: i ^^nni:
f^ ^r^m^^^i^*!*^ ^«rnm: i

4J,^4 I ^TTT ^rryrft VWfJT I

' ' My liands tinglo [my fingers it«!i] to bind a flower (about Iho hood) of
thiB Tiotim [criminal about to be executed].' All tlio Dcvaniigari MS8. hato
»umanah ptnaddhttm, excepting ttio MacVoDEie, which haa mmoAmumh fot
iunmno. The lictig&ll )iave gut rid of tlio dilliciilly by eubatitutitig vydfdd4-
yitum, to kill.' It is clenr from wliat followg that the two policemen ax-
pccti^ that their master would return with the king's order for putting
the fiahomuui to death. From the M&luU-Uidhava, and other plays, it ii
evident that a pcreon about to be ofTored as a victim to Sirs or Durgi h«l
a wreuth of flowers bound round the head. It may reasonably bo OMUmwI
that tills was also the case with common criminals, pravious lo Ihoir oxccutiaa.

* ' Tliou wilt bo food for [an offoring to] the crows [vulture*], or will
■00 the face of a dog.' Oridhrah-balih : seo p. 179, nolo 1. Sunt mhUmi;
u i«Mi all the Dovoii^gari MSS., cicopting the Mackenzie, which omita Uw
cIbiuo ontircly. Pr. It'R'htlingk linf ndnplnl im un emendation, Iimm

Wit^: I iril ^^mt^ qf^firw ^if%(%fw n xfH jiw

ftfr: R xfri j^wniT^ TRn^ffH R

5^: R WTPfni Trf?t^u R ^^ ^rjTit^ if^ 1

law MlflBllMfl: I

wmham, i.e., Mor [not mtitio] MniAam, and translated ' or thou wilt see the
fSu^e of (thy) child (once more)/ He has supported this interpretation by a
reference to two other passages, one in the 7th. Act of this play [/w^ro-
wwkha-darBan$na\y another in Mrich., 303, 4. Doubtless putra-mukham
drii is a common phrase, but the whole point of this passage seems to me to
lie in the ludicrous substitution of Umah for putratya,

^ Yama-iodana, * the abode of Yama,' i.e., the infernal city, Yama-pur,
whither the Hindus beliere a departed soul immediately repairs, and reoeiTOS
a juat sentence firom Yama, the Hindu Pluto or Minos. The name Yama,
i.e„ Kcstrainer or Punisher [from yam, * to restrain '] is giren to him as
judge of departed spirits and god of punishment

' This is said ironically, in reference to p. 218, line 14, note 6.

* Properly ' a favour,' here ' a present,* ' a gift*

* ' This (fellow) forsooth (may weU say he) has been favoured, who, after

^^8 ti ^finrmiT^'H^ II ***

lift^t II^TW ^T^ I

^^«: I ^f^ TTR ^Ifl^T 1

J^WJi^^ngtH^T qtgffT II

being mado to descend from Lhe etako, bus been mounted on the vithora of an
elephant.' Sula, a Bt^ko for impaling crirainala.' The act of impaling
yraa called i&ldropana, and one who deserved it iilya. ' Uounting on ui
olophant,' donol«H elevation to high dignity, olepbonta being used in
triumphul proccasions.

' This ia tho reading of E£tavema. Most of the Bevanigari Imve ftH-
doiam kahehi for poriloiham lathoya. Trandato ; ' The prewnt prorea
[intimates] that this ring muat be highly prized by the king.'

' Though naturally rcserrod [unruffled, deep, profound] be beume bt A
moment agilul«d in mind.' QambhWa : see p. 36, note 1, and p. 203, note 3,
at end. K^laveniu reads pajjatti-naano for paryairv-nayana. All An^tifn an
skilful in Bupproasing or concealing omotion.

' 8o read most of the Dovan&garl M3S. Mattyitd is not given in the
Dictionary. Dr. Doohtlingk translates it by fitch-hrut, ' tho &y of flali,' ud

3^: I ^iK«i: I Tilt sq^ ^gn'^ ^^nrtij^ ^^5 1

II if^Mv: a

obsenros that it is also the name for a kind of fiah called in Qerman ichttar.
Had the word boon matmfika or mdUyika, ' a fisherman/ there would have
been no difficulty. May it not mean ' a fish- woman,' and the phrase be
translated, 'this lord of a fish- woman/ 'this husband of a fish-woman?'
Kitayema and the Bengali have maUifo-iairor, ' enemy of fishes.'

^ ' Let the half of this be the price of your flower (for binding about my
head)/ The fisherman is again ironical. The allusion of course is to the
flower mentioned at p. 222, note 1. There is probably a double-entendro in
iumanah, which may signify ' good- will/ as well as ' flower/

* ' Our first iHendship requires to be attested over (some) wine/ i,e,, Wo
must pledge ourselves over our cups or in drinking each other's health.
JKiUUmibari, * an intoxicating liquor distilled firom the Kadamba flower.' Sdk-
Mkikam: compare M&lavik4g., page 53, line 7; Raghu-van^ xi., 48, and
Hitopodosa, lino 842.

2 o

^^4 II ^fMTI*!H5^9 " ***

■ "^ra wfV Jx: I
n im: Tifti«tf(iatm««ii^*) ^i^^fl ttitt^tt: u
^P5*i(ft I fw^f%T IT? q^T^f^^'fTf^^ ii^TTOrw

' ' Atlendanco ut Apaaros-tfrllia (wliidi is wont) lo be performed (by us)
in regulitr- rotation Las boon pcrfonned by mo. Now, whilst (it is) tli«
bathing-timo of tho good people [t,«., of SakuntalA and the nymphs], I will
with ray own eyea oBcertain tlio circumstanccB [^newa] of this lUjanbi.'
SinHidhyam, lit., 'proiuniity.' Hero it donoloa 'close attcndanco or waiting,'
as in Uitop., lino 1112, anvjMnd tiinnidhi/am ava'injam karanij/aai. In tha
interlude befure the 4th. Act of Vikxam., upatthAna occurs with the snnie
sense in it pnrallcl posaiigo : Apiaro-rydpdra-paryiiyena tdryiuya vpatthiti*
tartamdnayd priya-iakhyd vind vatanta-iamaya dgata iti balavad uttanlMU
'imi, X am mightily troubled that the spring season has arrived during tho
absence of my door frienil, who is in attunduDco upon Si'irya, according to Iha
regular cycle of nymph's duty.'

' Verily by (niy) connexion with Uenak&, SakuntuU has aow become
part of myself,' ht., ray own body,' i.e., port of my own flesh and blood,*
identified with myself.* As to the nymph Mcnak^, the mother of SakuntaU,
Me p. 43, 1. 10 with note 3, and p. 44, not« I. Sarira-bkktd: thia ii Hw
nmo Bort of compound as piga-krita or p&ga-bhula ; soo FiLnuii, II., i, 69,

fir^ ^wiT ^i?[0 'rar ^iT'if^nRr: i «W75 1 ^nrobQ m ^^-

9Mlf<i^l<Q fTir^^WM^'tf^ M^qf<cirf|l^ ^lt%^ ^^-

and p. 168, note 1 at end. Compare in M&layik&g., 88, 12, iariram ati ms,
* thou art my body.'

* RUiiUava, lit, ' the festival of the season,' t.^., the VoMfUoUava, or
' great yemal festival,' in celebration of the return of spring, and said to be
in honour of the god Krishna, Originally his son K&madeva, the god of
Love, must have been the object of worship in this festival. It is identified
with the Holi or DoU-y4tra, the Saturnalia, or rather. Carnival of the
Hindus, when people of all conditions take liberties with each other,
ospocially by scattoring rod powder and coloured water on the clothes of
persons passing in the street, as described in Batnivali, pp. 5, 6, 7, where
syringes and waterpipes are used by the crowd. Flowers, and especially the
opening blossoms of the Mango, would naturally be much used for decoration
at this festival, and as offerings to the god of Love. It was formerly held
on the full moon of the month Chaitra, or about the beginning of April,
but now on the full moon of Philguna, or about the beginning of March.
The other groat Hindu festival, held in the autumn, about October, is called
DurgoUava or Durgd-pkjd, being in honour of the goddess Duigi.

' Pranidhdnaf 'profound meditation,' or that mental faculty by which
divine beings were supposed to be able to ascertain future events. The verb
pramdhd is primarily ' to fix in ;' hence ' to fix the mind on,' ' be intent on.'
Compare in Yikram. [interlude before the 4th. Act] mutgd prmUdkdtuhithiUiyd
atfdhiUnn upaUMham,

^^■e II TrfinrT'nt^^ra ii *«8

thst: II

^HffnT^RftMiiii ww?mT^^ ^^^t^ I
1%7fl^ 1 M<35l<U f^ V^T^ *r^ I

WTVTfii I

Fi'rft^ fi vt^ 'RT'n' vjM'iKj n ^ '^^f^TfV wswflY i

fr^TT I) WT^ SfT^IT '^^TWI II VTRT^'SXlf^iTt »W?T^: I
' rcddiah pale-grcon mauga-bloBaom, the rcry esaeiice of the life of Uie
Tflrndt month, Uiou art seen (by mc, and) I bid thco hail, auBpicious-hdi-
bingcr of tho Boaaon.' Atiimra, etc. This kind of Dwondwa Bahurrihi
compound, oxprcaaiag TnriotioB of colour is noticed by Piinini, II., L, 69.
Compare trishna-iutla, Mitta-tavala, etc. A , profizod, implies diminutioD,
nnd is equivalent to it/iat. So dpdtidu, ycUowish,' or slightl]' yellow:'
Vikram., Act 2. Jiva-iarra-ttpa, lit., whoso whole subatance ta contdtnltd
of life :' SCO p. 32, note 5 in middle. Some MSB. have jiva-$area-*wmi,
ajp^cing with tieiim. Manffalam, anything auspicious,' any symbol or sign
of happiness;' in this latter senso it socms to bo ustti hero. Tho goddeas
Dorgi is called in the same way larva-mangald, presiding over tho happineoi

VarM IS4. Aari or QiruL iSn Vam !.)

|^^_-.|_--|| -I I „| ,_

J |_„_|,^__|_ I „ |^__i_

Id the lut bnlMine tha syllkblea nam and e nro coaaidered abort bjr a Ueeim
paoullor lo Tifilirit prosodf.

8C9

« ^ Sir: » ^^^

of the whole world.' BUu is eyidontly here the soason par exeellence, the
aeason of all others. J^-asddaydmi, lit, ' I ask thee to bo favourable/ ' I
entreat thee to bo propitiouB.'

^ Bandhana, i.e., pra$ava-hafMana, 'the foot-stalk of the flower:' see p.
108, 1. 8, note 8.

* ' Having joined the hands together/ or having placed them one over
another.' Kapota is properly a dove or pigeon / but Kdtavema informs us
that it IB also tho name for a mode of joining the hands. Probably the
hands and fingers were brought into a position bearing some fancied reeem-
bianco to a pigeon. Sankara and Chandra-iekhara quote the following verse
which seems to intimate that this position was significant of humble entreaty,
respectful representation, or fear; Barva-pM^a-^amiMUMLi kapotah iorvth

n Tf^ '^^x f%^ II

^-^ II llf^ xi^T%^ ^ftjT: II T?T «TT^ '^TTfJT^ I
"si* II ^?T II q^T^ ''■^ I ^T^l^TTIT^ ^^ I

^3^ iuft^ II M«l<^ Tir4: I s'i^di^ ^T^ I

^^ V^i^ t%ct ^^^ fffSfilT*'!^^^ I
Uriliaia [^tarpa-tlrthala : S.], BhUau vijndpan» ehaiva vinat/t efia prtif^aU.

' ' O mango-sprout, Uiou art offered by mo to Eima-deva (now in the wA
of) talcing -up -Kis -bow. Become the most excellent arrow of tLe five, having-
fet-tliy-iuark moiilens whoso lovoM dxa journeyinf; [to some dJetaut lAnd).'
Ax to X&mn or Eamn-dcva and the cpitliet panehdhhyadhtla [ = irttklka : K.
= thathiha ■ S.] : boo p. 99, note 2. PalMia-jana-yvvali : compare Uegba-
diita, vc''so 8, pathika-vantiAh. With referenco to the offering of flowers to
KAmn-dova, compare ItatnSvnli, pp. 14, 17.

' ' With a hurried toss of the curtain ;' eoo p. 144, note 1.

' ' Do not 80, thou thoughtloss woman !' Andtma-jna [ = dtma-parieha^*'
rahita] lit., ' one who docs not know his own nature.' ' It denotes hera, one
who is tlioughtless about orders.' As to tha Konchukf or chunborlain. Me
page 166, note 1.

* ' When even by the vernal ahnibe, and by tlio feathered tribM [Inrda]
their inbabitonta, the commands of the king are made the nilo [abajed].'

T«n« 1U. Aari or QLtHk. S»» Tbtm i.

I __ I II I -- I----I I-

wi I ffrt sir ' • ^^\

HfWr qTH^ ^ftjTTW I T7^^ WV UiTT^W^ UTOWW

JVamdna is ' a rule or Btandard of action/ and pranubfi-kri^ ' to receiro as a
role,' ' to admit as authority :' compare p. 188, 1. 5.

^ The bud of the mangoes, though long since protruded, does not form
[gather] its own pollen [dust]. The kuruvaka, although ready-to-flower
[completely studded with buds] remuns stationary in its budding state.
The note [voice] falters in the throats of the male-cuckoos, though the cold-
dews are passed. I suspect even Smara, being daunted, arrests [replaces]
the shaft half-drawn from (his) quiver.' Badhndii: see p. 28, note 1 in
middle ; and compare ishad-hiiddha^ajal^kandffra'kapud ekkU navd manjari :
Yikram., Act 2. Sannaddham = puihpUum udyatam : 8. = vikdionmukham :
K. : Compare p. 27, 1. 5, note 2. StkUam : compare p. 1,1. 2. Euryicaka is
either the crimson amaranth, or a purple species of Barleria. Sir W. Jones
makes no mention of it. Tal-korakdvasthayd s=: kalikd-daiayd : 8., i.e., na
ptkdiiiam : Ch. Skhaliiam = gadgaditam : K. Sutra, properly the dewy
season,' or season of hoar-frost.' The Hindus divide the year into six
seasons of two months each, viz. — 1. Spring, Yasanta, beginning about the
middle of March, or according to some, February; 2. Summer, GHshnui; 3.
Bains, Yarshih ; 4. Autumn, Sarad ; 5. Winter, Homanta ; 6. Dews, SiHra.
Puntlokila: see p. 162, note 3. Sanharali: compare p. 14, 1. 1. It is clear
that Mfi-Art and prali-ian-hn may have the sense of ' replace,' in reference to
a quiver, as in liahabh., 3, 772, we have Mnharoiwa punar vdnam. See also
Bagh., iii., 64. Smara : see p. 208, note 2.

* ' (But) few days (have elapsed) to us sent to the feet of his miyesty

Ysne ISe. ^XaDt^LA-viudpiTA (Tsrietj of AxiDH^m). Am Yenes 14^ 90^ 86^ 89, SO^
68, 79, 86, 86, 89, 97, 96, 111.

^^^ II ^iviipni^Tra II 3*!

gv I ^r4 1 ^^^ ^ I ^if^ ^1 ^irW ^YfTai v^prx
»T^T^^ 1 ^fM«TT *Ht ^«*rri«<i: irfTTft^: I

^T^(?\ 1 "^T^erfrnan": ^^ ^r^^rr; i ^^wt ^t^ «t^trra i

by Mitrfi-vasu, the king's brother-in-law.' ^ali like ti'i/ttt may bo either
intcrrogutiTO or iailcHnitu, So tali paddni gatwd : Itatn&ruli, p. 14, 1. 6.
After divatdni, K&tavomn supplioa gatdni, havo passed.' This construction
of the genitiro cose after gata oxprcsaing the latiae of time is not uncommon.
Ckimporo tuhta panehd'aafam rdtryah iaydnatya adya m* gatah : U&hibh.,
xiii., 7732. Adya doiamo mdiat tdlatya uparatatya: Uudr., 80, 11. Mim
jdtatt/a: Pdnim, II., 2, 5. Pdda-miiiam, lit., 'the root of the feet,' 'the
heel.' Tlio phrase pddn-mitlam prethHa, exprcBsivo of the moat homble
serritudo, occurs obewhero : eco Mudr., p. 16, 1. 8 ; and p. 64, 1. 16. JUtA-
triyana : see p. 216 note 2. The king's hrother-in-Iaw probably acted u >
kind of viceroy.

' Binco wc are but just arrived,' or by reason of our being strangera.'
See note on haddha-pallmmtayd, p. 28, 1. 6.

* By us:' see note to ayamjaaah, p. 145, 1. 2, and compare p. 110, L 2.

* Ultara-priydh, fond of foativaU ;' see p. 162, noia I at end.

' Jia/iuli-ihulam = laiala-riJilam, generally known,' notorloua :' S.

* Has not the Kcamlul about the repudiation of Sakunbila reached your
ladyships' ears ?' Kama-patAa, lit,, the path or range of the oora :' te« p.
110, note 2; and compare lochana-patham ydnlyd: Itatn&Toli, 1. 2. jraiJhM
= Icka-vida, ' report :' K. — paHvdda or apavdda, ' evil report ;' Ch. It ia
certainly dcriTod from knla, ' a funiily,' and may signify ' report relating ta

family or privato matters/ ' family scandal/ It is so used in Yikramorvasf,
Act 2, etai kauiyiam vijfimbhate.

^ This must come from a Sanskrit crude form rd%htr% or from rdthtrin.

• • •

neither of which are given in the Dictionary.

* He abhors (everything) pleasurable. He is not as formerly respeotftdly-
waited-on every day by (his) courtiers [counsellors, ministers]. He spends
his nights, without even closing his eyes, in tossing [rolling] about on the
edge of his couch. When, out of politeness, he addresses the usual-civil
speeches to the women of the palace, then he blunders in (their) names and
becomes for a long while disconcerted [abashed] with shame.' Ramyam, i.e.,
ir^ehandana-vanilddi, ' garlands, sandal, women, etc. :' K. ; in fact, the
pleasures of sense.' Prakritihhih ^ iocMvaih: Ch. = $iMaih: S. UekUdm
= mrhdm = tatkdla^ogydm : K. : see p. 145, 1. 8. AfUahpwr^bhyo i see
p. 123, note 4. Gotreshu — ndnuuu : S., Ch. = ndmadhmfeihm : K. SkhaliUk
» pipatyoitah : K., i.e., by mistake he utters the name of Sakuntali :' K.,
8. To indicate a lover's absence of mind or rather the one engrossing object
of his thoughts, Hindu poets arc fond of making him fall into the trap of
calling others by the name of his mistress. Compare Kum4ra-sdm., iv., 8.
See also Bagh., xiz., 14 — Nd$na vaUabha-janoiya U mayd prdpya hhdgyam
0p% tatya kdnk$hyaU iti tarn gotra-viikhalUam iiehur anyandh, * The women
thus addressed him making mistakes in their names [calling them by the
name of his beloved]. Since I have received the name of thy beloved I desire

Ysrse 137. ^Xaot^LA-viKafpiTA (vsrietj of Atidh^iti). Am YerN ISA.

2 H

^■qvS I ^^ ir^ K^ I

'^ I THIT II Tf^ Pt«*l'?l II

*^«t II "<,isit«17I^il=(tfl1lM II 'V^ «4iMI^'?(I^ <*iifllq*<(«

also her lot;' also PrOTCsaka to Act 2 of Vikmm., yan-nimitlam Iharii
vtlanlhilai tatyik slrit/d numnii ikartrd d»vi dlapild. And another luusagD in
the Vuhkamhha at tho opening of the next Act, tayd pvnuhctUma Hi
vaklatyf puriiravailli nirgatd rdni.

' In consequence of this mental derangement of hia majesty.' f a»u»-
a*ya, abstract noun from vimaniu, disoFdored in mind,' changed in mind,'
absent in mind.' Prabhavato [ = rdjnah : Ch^iy ; = prabhok : K.] gea,
eaae qS prabharat, ruling,' one who rules/ it scema to be used lik« prMm
and prabiavithnu in addraHaing or speaking of kings. Compara wUf) ji| »U»
valo 'parddhah : Vikramorraif, Act 2 at end.
* Sooming distingoishcd [superior] forms of deooration ; wearing bttt ■

Tnwlia. ^XaodtA-viMufprTA (Tuiatjr of AriDHam]. .1h lut verae.

<rT^^c^) N TTwi ITT N 7T^^ ^WT^f^^RTfinrrft

^Tyi(?t I ^ if^iiil^ ?wrf%iinn W^^JTfw I

single golden bracelet fastened [placed] on the left fore-ann; with lips blood-
less from sighing ; with eyes yeiy red frx>m sleeplessness (caused) by thought
(upon 8akuntal&); through the excellence of hia own (inherent) lustre,
though he be attenuated he is not observed (to be so), like a magnificent gem
(whose surface is) ground away by the polishing-stone/ PratyddiihUh

vimha-mandatuMndhir ^ nirdkriia^uhtdlankdra-vidhdnah : S. Compare

• • • • *

Hegh., Terse 92, and prasddharuhvtdheh pratddhana-vtseihah : Yikram., Act 2.
Jh^aisoihtha [see page 61, note 3] => hkrpara'mani'hafidhatuhmadhyabhdgai
K. Compare page 116, note 1. BibhrtU ^ dadhat i in the pres. part of
yerbs of the 3rd. conj., the nom. case is identical with the crude. ApO"
rokta is equivalent to nirakia, rakU-Mtia, ' bloodless,' 'pale.' The effect of
long and deep sighs would be to draw the blood away from the lips. Com-
pare Megh., verses 83, 89. Chifdd'jdgwrana^ i.e., iS^iJbifiiaM-rt«Ady«Ny<i chm-
tayd : 8. Oundt = utkanhdi : K. Sanskdra = $dfM : K. «= proiiarO'
pis4$ha: Wilson gives the sense 'polishing;' compare Hitopadeftay line 16.
Sdnott%khiiah =: idnadgkriMah : K. NdlakihyaUi see page 70, note 3 at end.

* ' Previously tliis paralysed [blighted] heart slumbered even whilst-it-was
being-rouscd-from-sleep by my fawn-eyed beloved. Now it is broad-awake
to the anguish of remorse.' Anuiaytt-dukkhdya b paschditdpa-iheddya.
Bamprati^ i.e., tad-virahe : 8. Vthuddham = jdgritam : B.

YenClSO. Amri or QkrHk. (899 Verne 9.)

WW- I I (I w< I WW- I w-w I WW- I

wwww I |--l|wwww| -- I w I WW- I

f^^^p: II T^rm^ n ^tIt^t vvt h^U ^y-^wMiftWT i
t^"^^; II ^iRT^ II ^rfr^ TTsr h:^ sft ii^'nwT'mfwr i

'K'^^ II 'squra II ^^?j ^rers T^: i t^ttt^i I UTtT ^ftfi i:

TT^T I %^^fFT I fl^r^^T^ ^WldJTI^^l^riia^fl "^ ! f^?TI-

^^fl^rO 1 ^ ^^ ^iiam*jf^ ii Tf^ f^r^r ii
xrsn I ^TfTTiii I HT?^^pT ^ f%^iF^^a4v'*i ^^ i
«(f^^ I ^ Tir^Tmif^ ^m li Tfrr f'r^fiT'fi: ii

■^T^n I ^^rei I T^^^fH^V s^r^ TfH f^ 'a^ji ?t^
^rafn^rf?: ^^: i ^w: I

' ' He is again attacked [fteizeil, nfllicted] hj a ^akuntala-fevor,' ■'.«., Ha M
again loro-sick for tjiikunlallt. Langhita: seo p. 97, note 1.

' ' KanDg commitlcd that to writing [to a letter], let it be sent to me i' or,
having vrilton tliat in a Iott«r, let it be given (to some messenger.)' i%«-
Hm — prah\yatdm : ti.

' Swa-niyogam anla/tpuriivetthd-rupam, ' tliy stated buaincsa ooniisling of
■upcrintendcnco of the female aportnionta :' H. Viildyana u the name of the
Kanchukf : see p. 18H, note 1.

* See page 75, line 9, nolo 5. MaiMkiidyd apt ahhAvAn Miryanam : 8.

• ' HiBrortunc« rush in through the (flret) hole (they can find) ' !.#., Wa-

fortunes are continually on the watch for an opening or vulnerahlo point by
M'hich to assail us ; they seize the first opportunity that offers for attacking
us; they quickly succeed each other before wo have time to stand on our
guard. This must have been a common proverb, something like oiir ' Mis-
fortunes never come alone.' Tho king observes that this which is a saying
commonly current among men is qui to consistent and true [avyahhieKdri'} in
his own case/ and he tlien proceeds to explain why [kutas : see p. 64, note 2]
in the subsequent verse. Randkra = ehhidra : K. Uptmipdiino = iarndpa-
Umiii K. Anarthdh = dpadah: K. Vad uehyat$, i.e., loketia: K. avyahhi-
ehdri — aviparydsi [i.e., ndnyaihd bhavatf] : K. = avakyam-hhdvi or yathdr-
iham: B. Dr. Boehtlingk translates, The unfortunate fall into a hole
[grave],' which seems to me only supportable by a reading randhropari-
pdtino ^narthdf noticed by Katavema, although not adopted by him. Com-
pare Bhartri-hari, ii., 86. Prdyo gaehehhati yatra hhdgythrMioM tairawa
yd$Uy dpadah,

' ' No sooner is this my soul freed from tho darkness that obstructed the
remembrance of my love for the sage's daughter, than a mango-blossom-
shafb, my friend, is fixed on (his) bow by the Heart-bom (god) now-about-
to-shoot-at-me.' The occurrence of eha in each clause denotes immediate
connexion or succession, expressed in English by so soon as,' ' immediately
on,' ' scarcely — ^when,' etc. : compare Kum4ra-sam., iii., 68. MMuui-ja, * bom
in tho mind or hearty' a name of tho Hindi'i Cupid : see page 101, note 1.
Ptaharuhyai, ' about to strike,' part of the 2d. future. CMUa-iara : see p.
99, note 2 in middle. The verse which follows this in the BengiU and
Mackenxie MSS. is probably spurious.

* I have adopted vdnam from the oldest Bengilf MBS. Bankara and

Vsrse 140. DauTA-YiLAMsiTA (fmriety of jAOArf). Sw Yems 46, 72, US.

^^« II ^rfHwni^wm I) MS

ITHRttllfil II tT^ ^tS*TH«^'3?lHl '^T^T TTTTf^PS^? T^ftl

Ti^n- II ^sfwT\ II *Rfi I T^ ipst?^ I «# I w^frg:
fiT^rnr: ^rf^ Ti^^rrfr^^ WfTt^ fi^ fsiwt»{^ifiT i

ft^ir^: I Wt TT^ w* I
ft^y*: I T7I ThV m?t^^i

(I '^Ht Mf<*TI!fT: «l*l#lrtI5'I'^l^ n

f^^JS: 1 Tfl? «f«ll5iwm5**l4l^ BTTrfl^TWlJ ^-

Chandro- Bokhara have vdndn. Tlie Dcvanagari, iit-dhim for vydd/iim. K&U-
vema reads Pi'ilAum for t<y(f<f/utin, a banter,' aLootcr.' May not tydiAi like
vyddha signify ImntiDg,' ahooting,' sport V in whicli case the Deranigarf
reading might be retained.

' 'Tlie mighty power of a Brdhman is seen (by me).' This is aud
iromcolly in rofcronce to tlio Viddahoka's ridiculous attempt to destroy tlie
arrows of Kimadova.

' Literally, a neur attendant,' i.e., an attendant about one'a penoD.'

* Vah in the the cans, with ati, has the sense of to pass time.' Comptra
Eagh., xii., ^7; ix., 70.

* ChUra-phataka, 'a. picture -tablet,' 'a tablet for painting.' The nne
oxpreflsion occurs in Ratnavali, p. 21, 1. B ; and p. 22, 1. 1, and Vikram., Act 3.
Ai t« galdm, bore meaning committed to,' see p. 206, note 1.

' Mani-iiUpaHakainnatha, ' fiimishc*! with a marble seat :' see p. 26, note t.

««9 II ^iV Sir: " ^^*-

iTTT^f •wr^nt fw^^ wr^»^ f%^ wY ti|%^f^ i nr

-fi__ n.p t-_ i..— *u- .

^ ^^^ W»^1f ^^TJTT^ ft^TT^ » Tf^ ^^^ WW fwm H

* ' With tho agreeableness of its flowery ofTeringB/ ' with its charmiDg
flowery gifts.' Upahdra, or acoording to the Scholiasts upaehdra = htiwnddi-
viitdra: 8. Flowers were used as complimentary presents or offerings,
especially to tho god of Love.

* 8a hhavdn is in all the MSS. except my own^ which omits m. 8a may
bo used to emphasize other pronouns, and «a hhavdn is therefore equivalent to
tUe tu, i.e., ' your honour, that same person to whom alone I mentioned the
circumstances.'

' See page 94, line 2. As to hhiUdriha : see page 4, line 3.

^ ' Whose brains [intellect] is like a lump of day,' ' whose understanding

\i' II TrfH^TTsr^^^ II **<*

^»rtt ITTM ^T I

TTT II Tsimr II ^ I ^T^ra flt I

U^v*: I vY: i fii»fl^Tr7i?i.i^y»^^tlTT3fti 5>TT-

ftfl^ I
pHTi: I

•wm v^^ "^nwr sfw I ^ ft

is dense aa a clod of earth.' CompiirQ our QspreaaiouB 'clod-paled,' 'okd-
poll," ' blockhcwi," etc. Some of the MSB. have manda-htidd/iind. At to
"bhavilatyald balaiali, ece p. 205, noto 3.

' ' Have not hearts that give place to sorrow,' do not gi^e themielTM up
to uncontrolled grief.' Ab to pd(ra, ' o recoptaclo:' see p. 203, Dote 4 at
end. I havo followed KilAvoma's reading. That of the other Devwiigari
US8., loa.rallan'd, ib hardly intelligible.

' SamaratthA, with the sense of avatthd, stat«,' conditioD,' ocean not
unfrequently in the plays. Compare Mfilnvik., p. 66, 1. I ; p. 68, 1. 15.
See also p. 16-], 1. 15 of Oiib play, where it hits the sense of jomdnufJU.

' '(The thought) that afler her repudiation from henoc, (when) the
attempted to follow licr attcndanla, the Ouru'a pupil, (who claimed
obcdienco) 1 ike- Uic-G urn- himself, repeatedly wtyiog to her in a load Toice,
"stay," aho cast on mo inexorable [cruel, hard-hearted] a second hxik

T«M 141. SiBBAKivf (farietr of An-<>Rr<) Set Tmea 0. 14, «*. <». Ill

bcdimmed with gushiDg tears ; that (it is which) tormoDts mo liko an on-
▼cnomcd shaft.' liah^ i.o'., maiiah, by mo :' H. Vyavasitd = yatnam krita-
vct\ : 8. Muhiu iitKtha^ etc. : see p. 2 1 2, 1. 6. Ount-same, i.e., alanghydde*aiayd,

* Alas ! such is (tho force of) aversion to one's own action/ or such is
the force of self-reproach for wrong committed by one's self.' Paraid may
mean either ' addiction to/ or alienation from.' It seems here to have the
latter sense. Some of the Beng4H MSS. have a-kajja-paradd, Swa-kdfya,
t.tf.y relating to Sokuntald :' S. Compare p. 207, 1. 1.

' ' Wlio else could presume [would have the power] to-lay-a-finger-on
[touch, bear off] the idol of (her) husband ?' Kah anya : compare p. 208,
1. 4. Fati'devaid, ' the goddess of her husband,' or as we should say, ' a
wife idolized by her husband.' This I take to be the sense of this expression,
which is found in all the DevanagaH MSS. The Beng41{ have paii-vraidm,
'a wife devoted to her husband.' Pari-mdrshtum [so read all the Devan4gaH]
must come from pari-mnj, to which Westergaord gives but. one meaning,
' abstergere.' Doubtless, it may be used like pari-mris, to lay hands on,'
'lay hold of:' cf. p. 202, note 4. One MS. [E.I.II. 1060] has pard-marthium,

' Janma-pratishthd = janma-sthdnatn, place of birth:' «= mdid, 'mother:'
Schol., Ch^zy. Janma'praiUhthd ^janank : ^. Dushyanta speaks of Sakun-
tali to the Yidushaka as, ' thy fHend.' So the Yaksha speaks of his wife
to the Cloud, in Megha-duta, verses 87, 93.

2 I

^«^ II ^r«i!i*i»i^*«'fl ti ""*

^^^; I ^ifir Tf^ I ^ifti ^^ H»iT'ni: *i^i fl^M^Kll I

7j^ I w^^ I

f^^v: iT^ TTTfTTftf!^ w?f^^V7r5:fefit ^fvrr
^fm% yrrffT i
5^ Mi<«jfi: I

TTiiT 1 ^^rei I

i»mli'«i*ii«^^fidn«'i*i: N la^ n

' 'Truly tho atato- o r-m on tul- delusion [dpltriuin, haUnciDation] U to b*
wondered at, not the rccoTcrj-rrom-it [the awakening from it].' Accoidiog
to Sankara, tammoAa is oniiTidcDt to forgetfulness,' and praltbcdka to
recollection.'

' This is cither tho causal fonn of the root pri, or n nominal vorb from
pdra, the other side ;' meaning first to travene,' get through,' bring to
■n cod ;' un<l secondly in Prakrit and more modern Sanskrit, 1« be able.'
In tho latter ecn&e, which is the one required here, it is much uBod in iha
Bcng&II dialect. Compare in Greek, iripa, ■rrif>a<;, trtpdm, wepalpw,

* Was it a dream? or an illuaion-of-mngic ? or a men tal -del anon ? or
(thcresnlt of my) good-works ao far indeed rewarded (and then) marred?
It has ccr1»inly jiniscd away, never to return : (and so has become) the ittep
procipico of my heiirl'^-fondiMt-hojies.' Such is (he reiiding of all the Dcra-
Diigari MSS„ iiml cWhtless the true one. In tho third and fourth halMintf

VerM 143. Vrtii-n or AKuyin*%l (Tu-iot; of T>i*htii>h). St* Vena 4^ Hff,
131, lift.

•s ...

I havo adopted eva and prapdtah [in place of ete and prapdtdh] from iho
Mackenzie, the former supported by Kdtavema. Jifdyd, i.e., indra^dlddi-
kriyd : S JBhrama : one so affected imagines that to be present which does
not really exist [asad apt sdkthdt-karoti : 8., Ch.^ Fuifj^am, i.e., twakfyam
tnkriiam : K. Tdvat pluUam eva, i.e., darsana-phalam eva : K. darsana-rndtrm-
phalam : Ch., fruitful so far only as the sight of Sakuntal4 :' K. Kliihtam
[ef, p. 201, 1. 7] : the best explan4ition of this idea will be found in p. 80,
1. 6, with note 2, and in note 2 in this page. AsantUvrUlyai : compare
Roghu-v., viii., 48, pararlokam Oiannivritiaye gatdii, thou art gone to the
other world never to return.' Sankara thus explains the second half of the
Tcrse : ' As a man after ascending the peak of a mountain falls headlong, so
my hopes after ascending to the sight of Sakuntold are precipitated.' As to
UAa^ see p. 175, note 1. Amara [ii., 3, 4] gives o/a^ as a synonym of
prapdia and hhrigu, each of these words signifying ' a precipice,' but there is
no reason why aiaia should not be used as an epithet of prapdia, to denote a
very precipitous declivity. The Beng41{ M88. read Klripiam nu tdvat
phalam eva punyaih asannivritiau tad [atanniprilyaitad'] at[va fnanye fhano-
rathdndm aiata-prapdtam.

* ' Is not the very ring a proof that there may be an unexpected meeting
with that which must necessarily come ?' lianu is often ~ the Latin nonne,

' ' Verily, ring, the-merit-of-thy-good- works like mine is judged [proved]

VefM 1 M. rvHHriT^oRA, in which each whole line is alike. See Vertcfi 92, 57.

^r7n?»rnt qif^TT i

fg^iTBE: I nTT nTT 1

ftm I

Tf^qr^^^T'l f^^ fV^ fl'O'i

to bo insignificant [slender] by tho rcwurd [result] ; since altcr-gBining-*-
Btation on tlio charming -rosy -nailed fingers of that-ludy tliou host fallen
(from il).' Tho doclrioo of liiying up a Btoro of merit by good deeds per-
furmcd in tho present and former births is an essential part of the Hindii
creed : see the last verse, and compare p. 18&, note 2, Aruna-nakAa : m« p.

. 125, nqte 3 at end. Ariinn may imply ni'idy as the dawn:' mo p^
U2, nolo 3,

' ' Ily my L-uriosity also lie (would be) incited (to tell the reason).' Xm-
ti/iala = iravanothmt/iii, dusiro of hearing :' H. Aidrita = dAal*, frtriU:
K. Compare 'am vaia-ddniiya di-irai/dmdta : lUini&yana, ii., 13, 2. San-
kara rcikdB rdHita, ' made to ajicak,' in place of dlMta. Tho BongUf HSS.

■haTO vgdydrHa.

' Coiii|mro page IT2, line 7, with iiolu 2 in middle.

ftf^V: I ^ VtT^f^lB Of^^^WV ^<<IH Pf|^

' ' Count [spell] hereon [t.^., on this ring] one by onq|b_ach day the letters of
my name until thou rcachest the cud. So soon, loved one, (as thou hast spelt
the whole name) a messenger will come into thy presence who-will-conduot
theo to the entrance of my private -apartments/ Ndnidhharam : compare p.
62, 1. 2. Oaehehhasi : so reads the Taylor MS. and my own, supported by the
Calcutta edition ; the others, gachchhati, Netd : the noun of agency has
sometimes Uie sen^ of a future participle, and may govern the case of the
verb. So vaktd vdlyam, * one who is about to speak a speech :' Draup., 32.
Indeed the nom. case of this form of noun is never distinguishable from the
3d. pers. of the 1st. fut.

' Verily (this) charming period (of expectation) was by Destiny made
(io pass away) without-the-appointment-being-kept,' or Destiny caused that
the delightful appointment-of-a-period (for the reunion of these lovers)
should fail of being kept.' Fisamvad is ' to fail in keeping a promise or
agreement.' Cf. phale visamvadati : Yikram., Act 2.

' The Yidushaka designedly uses the dialect of the fisherman : see page
220, line 1 and 3; page 216, note 2.
* Compare page 205, line 2-4, note 1.

Vorso 144. Vasanta-tilarA (vtrioiy of HakkarI). Se^ Vertes 8, 87, 91, 43, 46, 64,
74, 80, 83, 83, 01, 03, Oi. 05, 100, lOK 105, 108, 123, 124.

ft^TWr: I ^W]*^ I

iTT^Ufft I '^RfV V:^ T^f^^lJ W^'5^KTTT ^V^^iK^

wmifft I Vf\ v^ rnfw^- n*s*iwi«ii ^v^^^\
^^ TTTsra: ^w^ w^^ ^T^w,) "^ra^ i iisH s^-

^ ^f%'5Tti ^^^f^ I ^-i fg^l TJT 1

f^^5^: II ^spTfi II T?tfft s5t?i jf^n '3»«'tiiit i

KHIT I

f^^^*" II ■^njTTrf II qr^ 5*[^^ »gir^ff4) sfw i

' IIow (coulilcst) thou (allow thyaelf) to b<! immersod in the water,
having ubandoned that hand with (its) slender delicate fingers ? fiut (when
IB the wonder ? for) an inaui mute- object may well not dialinguish eicelleticft.
How (was it that) even by me (my) beloved was rejected?' MandAmr* —
unnaldnata, ' undiiktini; :' Scbol., Ch^zy : ^ ramya, ' bcautiM :' Ch.
Atkavd : see ji. 30, note I.

' ' Why am I to bo devoured by hunger (while he is opostrophising hii
ring) ?' A very characteristic ramurk : see p. 50, note 1 in middle.

Tam lU. Vaniaitiiavila (tuiely of JaqatO Su Venoi IS, 32, S3, 87, Sli
111. 117-

fmf^ ^rWT WT^ ^^WT f%f^ "^rf^ N \«^ N

* The imitation of nature is charming hy (reason of) the sweet position
[disposition, arrangement, posture, attitude, of the figure or figures]. My
sight stumbles as it were amidst the depressions and prominences ;' •'.#., The
relief or appearance of projection and depression in the picture is so well
managed that my eye is deceiyed, and seems to follow the inequalities of
surface.

' ' Whatever is not well (executed) in the picture [whateyer falls short of
perfect beauty], all that is wrongly (pourtrayed). Neyertheless her love-
liness is in some measure possessed by the drawing,' •'.#., The artist has to
some extent made a likeness though very inferior to the originaL Rekhd »
Ukhana, 'a sketch,' 'delineation:' K. The Bengali have Ukhayd. The
Dictionary gives ehUra-Uhhd only.

Yene 14G. Sloka or An utHTOSii. 849 Vensi 6, 6, 11, IS, 96, 47» 60, 61, 59, 7S, 78
84, 87, 126. 127. 130.

\VK II ^fir^lH^'ffW II 248

f^^^if: I Ht I ^fw ffrf'S nTT^T^-^T flflf'a I H^rsT^
^Wferr: i *fW\ ^"^ (T=?»?^(¥t Tr^frerr i

TTIT I ^ fTT^TT^^uTTt ff^^lft 1
f^-^ TITfsrf%TT I HIT H^^STT I TTTT^ iT^WVf^ I

T^ ^Tf%t%fn I ^^^ Ts^m^j I T?i^ Wn^fn i

' Compare pnge 7G, lino 9, note 2 ; Elidtti-kuvya, v., 19.

' ' I imagine Ihat elie who ia delineated na if n littlo fatigued at the ndo
of the mango-troo, the tender ehoots of which arc glistening aftvt her
wntering (of t^iem), with arma extended iu n peculiar manner, with a face
having drops of perspiration breaking out (upon it), with locka of hair the
flowers of which hove escaped f hroiigh the slackened Lair-bond —this (I
imagine) is Sakuntid^, the other two (are her) female IricndB.' Udtdmta, lit.,
vomited up)' here dropped off,' fallen down.' Udbhinna-nctd^^ititmi ;
compare p. 70, nole 3 : hence in lioo 6 of that page, tweda-biaiF oUmmmw U
a better reading than iUia-ltiafr. Vtifihata apa»ritdhhi/im : it appeara from a
subse<]uont passage that she ts lepiesented in the act of warding off the bee
mentioned in the Int. Act, p. 32, 1. 2. Tfar*. nnm. dna) feminine.

**» « fi¥t Sir: II Vi*-

m

TTw I Pf^wV unm^i "vw^ ^ w^f^ i

TTW I ^f%

' Hero is a sign of my passion : the soiled impression of (my) perspiring
fingers is observed on the edges of the picture, and a tear here [this tear]
fallen from (my) cheek is perceptible fh>m the obliteration [efiacement, dis-
appearance, cessation] of the colour.' However offensive to our notions of
good taste, it is certain that in Hindu orotic poetry, perspiration is considered
to be one of the signs of passionate love. Varnikd [ « varna] is the reading
of Kdtavemo, supported by most of the Beng4U MSB., which have varuakd.
The other Devan&gaH have vartikd, which may possibly, like varit, mean
coUyrium,' 'pigment' UehehhwtUa, lit., ' broathing-time ;' henoe, 'ces-
sation.' Kapola-patUam might be rendered ' fallen on the cheek,' [•.#., of
the portrait] as well as ' fh>m my cheek.'

* Literally, ' pleasuie-ground,' •'.«., landscape ; lieu d$ la tehu :' Ch^zy.

Vereo 147. AryA or GAthX. See Venio 2.

2 K

ft^q*: II •^TWiri II TiTt s-^H^Ti»^'T^^^ni*«i i^pnr-
^rn ^1^=3: u TT^ni ii »IV: i ^nt f%i,^^ f%f^m^ i

TJ^T I '^^f I

3?^ W«5^1^ ^«*l<(*i W^^mif 'S'ff II X^i-'H
' ' (While) again and ngniii making nmeh of her (imoBG) committed to a pic-
ture, having previously repudiated my licluvcd when she camo into my preMnoe,
I have bcconio, friend, (as it were) possessed of a longing for t)io walen>of-
the-mirago, nfUir [jiiBsing Ly a river in-my-road hnving-plenty-of-wnler ;' i.#.,
I am like one who profurs Iho shadow to tho eiibstance, the acmblimce to tlw
reolity. Chilrdrpildm = chitra-gaidm : eco p. 1138, note 4. SrolmaM :
3enutiful women aro often compared by Hindi'i poeU to rivers, which in
Sanskrit are always feminine. JViidma-jaldm, ' yielding abundance of water,
aa much a» cnu he desired :' os'to niidma in Uiis aensc, see p. 190, nolo 1 in
middle. Mnga'lriihniid, lit., thirst of deer,' a vapour floating over wut«
places, whith appears at a distance like water, oiid deceives men and animal*.'
' The river Mulinf ought to bo drawn [made] with a pair of awam

Varwll''. Taiahta-tilaeiI (variely of SAiiAni). S*r Vene* B, ST, SI, ti, 46, tt,
74, BO, 8S, B3, SI, 93, 01, OS, 100, 101, lUS, 108. 123, 124, IlL

TcfM 140 SAufiLA-viKftfnrrA (viriely of Atipiihiti). Sn V«r*c* 14, 80, )^ M,
SO, G3, 70, SS, 86, as. W, 08, 111. 137, 133.

f^^'ftw* mMif^^iii flimjiil v^w:

TT^ I ^'TO I ^W^W H<8«ri¥ll*li : HWHR^^'^lfii^W^^^

[flamingoes] lestiDg on a sandbank; (and) on both sides of it the sacred
hills-contiguous to Him&laya [Gaurf s father,] with-some-deer-reclining (on
them); and I wish under a tree, on-whose-boughs-some-bark-garments-are-
fluspended, to form a doe rubbing (her) left eye on the horn of a black
antelope/ ZTansa, 'a kind of wild-goose of a white colour, with golden
wings; something between a swan and a flamingo.' It serves the god
Brahm4 as a vehicle, and hence the hama-ndda or cry ' of this bird has a
sacred character, just as the cry of the swan, with the Greeks : the voice of
a beautiful woman is even compared to it: Bhatti-k4vya, v. 18. M<U%nk:
compare p. 103, 1. 4 ; p. 15, 1. 6. Pdddh = pratyanta-parvatdh : 8. = par-
yanta -parvatdh : K. Oauri-guroh = Himdlaytuya : 8. IRmdla, the god
of the great snowy range was the father of the goddess Gaurf, the wife of
8iva, whence she is called Parvatf, Himavatsutd, Himajd, etc. &i^— etc. :
compare p. 17, note 2 at end ; p. 23, note 1.

* ' With multitudes of long-bcardcd monks.' Zatnha, lit, 'hanging down;*
hkreheha => smairu : 8. The Mackenzie roads lamba-kuehehhdmm podi- .
kamma kuvvdnena idhasanim niarena,

• • • • •

* Gh^zy considom that ahhipretam must here be taken in the sense of
going before all others,' ' having the preference,' i.e., the favourite ornament.

There seems to me no reason why this word should not retain its regular
meaning, and the passage be translated, there is another of 8akuntaI4's
ornaments intended (to be drawn) on this picture (but) forgotten by mo.'

^1^ II '^ftTI11**H« II ***

^ISTT I

fsi <1 «* H^^niT^ft^rH * m < I
f%^5«: nfr: I fit »s Tmw^Tft <»^^w«JMTi^iftfwf«TT

^rwv if^ ti ^- I ^'J tt^it:5^: 5<iH<«»ii<mH^?r^-

jj<su 1 spj ^i^Juw^TCT v^: I

r^^tj^r: I Hq ir^q '^f^'j^TTii ijiffl^T tti^h ^irT'' ^ft-

IfflfT I
^1

' ' A Htifslin-blosBom, witli its sUlk fuatcnctl in lior car, (and) i ts-filomen to-
hanging-do wn- to- lier- check bus not been drawn [made], friend. Nor hjt
a necklace- of- lot UH-fibrcB, eoft-aB'tho-ray8-of-tho<outumna]-moon, been formed
in the midst of her bosom.' Bandhana — prtuava-handhana = w-mf4:S.
Ch. CompBTO p. 103, note 3, and p. 229, note 1. Siriiha: seep. 6, no(a3r
and p. 51, note 3. Tlie bloBBom of a plant is always neuter in Sanskrit.

* With regard to this passogo and what follows, compare pp., 32, 3S, M.
As to rakta-tuvalaija, oto. : see p. 24. note 2. As to ddn/dk-^utr*, wtt p.
61, note 2.

TerMlU. Vahs'aitiiavua (v>rist]rorJ.ioJVTi.) «m Vonoa IS, 3S, IS, S7, 61,114, IIX

TTWr I ^^^n I ^JW HT: ^^HWfllllKllMll I Rw^^^ni

wt «Kmf^ »4itin<iM^* i ^' II \«^ II

' Wherefore dost thou undergo the fatigue of hovering round about?
There [ethd] resting-on-a-flower the-devotedly-attached female-bee, although
being thirsty, waits for thee; nor indeed without thee will she sip (its)
nectar.' Faripalana, * flying round about,' the first sense of pat is ' to fly.'

' ' For-onoe-now this (boo) is wamcd-off [kept off] quite in a courteous
manner.' The meaning is somewhat obscure, but there seems to be a
satirical allusion to the king's polite address to the bee, followed as it is by
a threat.

' ' This race (of animals), however (it may be) driven off, is perverse.'
The Bengali MSB. and E^tavema have pratuhiddkthv^Mnd, Vdmd in its
first sense means ' left,' ' not right ;' hence anything ' turned from the right,'
'reverse,' 'perverse,' ' refhictory.'

* ' If, boo, thou touohost the bimba-lip of (my) beloved charming as the
uninjured blossom of a young tree, that very (lip which has been) tenderly

Verite 151. AryX or QAtiiA. See VerM 2.

|_ I _- II I s^w- I w_w I WW- I -

Vorso 152. Vamanta-tii.akX (varioiy of SakkarO. Sre VentSi R, 27, Sl» 43, 46, G4, 74,
»n, ft2, 83, 01, 93, 91, 95, 100, HVS, 105, 108, 123, 124, 141, 148.

\H.9 II ^fH^'Tir^'rra ii ««

f5i^"q^: I TJ^Tft-cSJ'fS^ f^' ^ Wm^l II TTV® I ^ITTW-

tH II Tfm JJ^ ^^Mt I Tiirf^i TTT'fl "f'T tfti^^'JV

f^"^ 'i^Mt II -^VT^ II *?^ I f^M^ VSr I

T^ ii^tt: I) TT^rnr ii »tY: i f^^'a tth^tj
^5rr I ^^ f^-^ I

^m*TT^ TT^fr I

KT3IT I 3PTO I ftTT^TK^^^^T^rf M^O**I'« 1

(Inink by mo in lovc'a banquets, (Ibcn) I will mtxkc tbco iinpri^ncil in tlio
hollow of a lotus.' Compare verse 77, p. 1 '28, note 2. Bmbidharam : lip
like the bimha,' I'.tf., of a bright red colour, like the gourd of the Bimba or
Komordica monadolpba, a cucurbitaceoua plant. So BimbAdhardlaktakaX :
Udlavik., p. 30, 1 ; Itogh., xiii., 16. Compare our expreasion, cheiry-lip.'
Kamalodara — cto. : see p. I S3, note 1. Bandhana seeniB here \a mean ' tbe
placo of imprisonment.'

' How should ho nut stand in awe of one who has (thTtatcncd him with)
BO severe a punishment ?' T\kihna-danda, ' scvore in punishing,' ' a strict
disciplinarian.' The Prakrit cijuivalcnt of iU^ihna ia tinha, according to
Voranichi, iii., 33, although most of the MSS. have tikkhana. The root Ul
in Sanskrit ia usually joined with an abl. case, but the gen. is admissible.
Katavema, however, obacrves that this construction ia pccuhor to PrikriL
Compare ddkthmija-pmehAtldp<i*ija hibhrmi: Vikmm., end of Act 2.

' ' Even I now did not understand the thing : how much lew should ho
perceive tliat it was painted?' AnaFOgalArihA ■ so reads the llaekoiUM
MS., supported by Kdlavema ; the others, m-agaiiirlhd.

• ' Why has this ill-natured- act been periietrated (by you) ?' As to fmm*-
bhAgyam: sec p. 211, note 2. Kfitavcma observes, pur^hdg\ = d«timik»-
iarii ■= dm/Uah, ttuya ianun paurobhilggain, and refers to Pniiini, V., 1, 124.

¥*Pi*iR^i WBiT ^ yrrf^ frttwrr flrrwrrii \*^ r
N Tfir ^ir«f ft^iHr ii

TT^ I VS(m I flr^R^TT^if^^ri^ I 'H^i^^^'^I^pi^Tfi! I

^T^TH^TS ^ «ia)^i j[^ f^nnmni^^ n \*« r

* My belovod is once more transformed into a picture by thee reviving
the recollection of me enjoying the bliss of beholding her jost-as-if (she
were) present before my eyes, having my (whole) soul wrapped-up-in-her.'
Ihn-ma^ena = Sakuntald-mayena : 8., lit., with a heart made of SakuntaU/
»'.#., wholly absorbed by her. As to viharati in the lino following this verse :
see p. 167, noto 3.

' ' Thb demeanour of (one in a state of) separation, opposing first one thing
and then another, is singular [unexampled, without a precedent].' Purvd-
para-vtrodhi may mean setting itself against everything from first to last,'
or ' from first to last untoward.' Lovers, when separated from each other,
were supposed to find comfort and amusement in various trifling employ-
ments expressive of their passion [see Megha-duta, verse 86] ; but here was
the case of one whom nothing could divert

' '(The hope of) meeting her in sleep is rendered vain through (my)
wakefulness. Moreover the (blinding) tears (that fill my eyes) will not
permit me to behold her even represented-in-a-picture.' As to vdihpa, see
p. 167, note 3 in middle. KhiMhUia = durlahha: 8. In Hindii poetry
dreams and pictures are the regular standing artifices of lovers for tricking
themselves into fictitious unions with their mistresses ; just as sleeplessness
and tears are the regular standing impediments to such devices. Compare

Venie 153. AryA or QXthI (See Verne S.)

VerM l&i. SSlora or Anuaiitubh. Se^ Yertos 6, G, 11, 12, 96, 47, 60, 61, 68, 78, 76,
84. «7. 125. 127. 146.

^(^ftairT II nftiRI II ^^ 5t^ vj] I 5|fY'<gT^TW^ itfl?^

^qR*i II Tif^ia II 9W^ ^ra^ »T(fT I wf^^T^T^T "^"^tw
TTT«^ qfw^f*? I

T^Vn^ 1Tf%fTTftT I
TT5IT I f» ■^ I

f^"^*: I fx^ ^ ^TiiT I

^f^fr^ I ^Tt t"^V r^"»^ST"i T'rrft'9 ?TTf%'^T wt^

fr I ilT^ HIT fWKITf^fT ^MT 1

^n I ?TT?^^»i^ fsi^ftfi Tmtrr i

Uegh., 104, Twdm dlikhya turait titan miifiur upaehitatr druhlir dlttpyatt mt
hrlirtu laiminnapi na tahala tangamam na» kritantah. Sco also Uogh. 89,
And Vikram., Act 2, Katham upilalha nidrdm twapiw tamigama-idritAM ;
na eha luradanim AUkhgt 'fit prigdm lamavdpya fdm mama naganayor wMil-
paiicam takht na hhavuhyati.

' 'Atoned for,' Ul., 'wiped dean,' 'wiped out."

' Box of colours ;' see page 249, note 1.

* On the way,' midway.' The same expression ocean in p. 3S7, L 15.
Sec also M^lavik. 8, 18. As to Vaaumal{, see p. 184, note 3.

' ' I took myBelf off,' ' I made my escape,' lit. ' By mo my own penoB
wu conicd off.' The Pr&krit is responsible for this idiom t
NindhiUt is the rending of most of tho Davanfigarf MSS, and there si

inft^fTft I nf^ia tr^^^T ii ^ ^^ ^^ i

reason why it should not stand with the sense carried away/ ' home off.'
K&tavema has mrvdsiia, * expelled.' Some of the Beng41f, nihnaviia for
nihnutaf ' concealed.' Sankara has nirgato.

' ' Rendered insolent by my great attention to her.'

* ' From the bane of the inner apartments.' Kdla-hkUt : At the churning
of the ocean, after the deluge, by thegods and demons, for the reoovery or pr#
duction of fourteen sacred things, a deadly poison called kdh-kiUa or Hali-
hala was generated, so yirulcnt that it would have destroyed the world, had
not the god Siva swallowed it Its only effect was to leave a black mark on
his throat, whence his name nila-katUha. Kdtavema has kaUhdio for kalahdt,
strife,' and Sankara, kdtdi, snare.'

' 'Call me in the palace (named) Megha-pratichchhanda.' ^oMi'^may
form either a nominal or a verb of the 10th class : compare p. 162, note 2.

^ ' Although his heart [affection] is transferred to another.' Compare in
Vlkram., Act 3, ' Anyth$anhrdnta^$mdno ndgard adkikam daJttkmd hkai^nti,

2 L

^«5 " ■^rfHTTTTir^^TO II «M

TT5^T^ I ^ I •^^TTsfV f^TffT'J'lffT I ^^qsitrt^ TWTTTS-

TTTT 1 t?t: qf^*f ^^^ I

KTsn' II "^RTT^ II q>'^ I 'b^^t^ttI hto^t^ vM»r^

"^HJiV T7$7f^ ^5Rr^sT f%f%ri 1 ^"E W^fTTapTT I ^SVfMT^

%^^1T stTTT ^rei ^T^vi I

■ By rcuaou of tho Iciigtb of the calcuIatioD of the rorious-itcma-of'
revenue, only one ocuo among the cilizcns hoa bcoa brought under oon-
■idcrntion.' Arlha-jdl<ut/a, etc, : aoroe of tba Beng&K hnvo rdja-jtdry*ift
hahutatai/d. liaAuialayd : comptixc pallavalayi ; p. 28, note 1.

' ' It is reported thut hia wife, tlio daughter of the foreman of a guild
bolongiug to Ayodhyil, hixa even now just completed the cercmtmy (performed)
at the quickening (of tho uuhoni child).' Siiktlatatya : SUkcta is a name of
Ayodh]r&, ' tlie ioTinoiblo city,' the anoiont capital of It&mn-cbandra and

irww^^mwt^iq^Tf^^imii

iiift^rO I T^ ini ii^«if«ifl<ii i f^rwiq 1 5^: t^m n
^^ ^3^ f^'^ '^f^xjf^^ t^ ^Tir^P I

foundcd by IkBhwdko, tho first of tho monorcha of the solar dynasty fsee p.
14, note 2]. It was Bituatod on tho rivor Sarayu in the North of India, and
is now called Oude. Sreihthin, tho hood of a guild or corporation practising
tho samo trade' Punsavana, tho rite performed on the quickening of the
foQtus,' is the second of the twelve purificatory ceremonies ei^oined by Manu
on the three superior classes [ii., 27, etc.] It comes next in order to tho
garhhddhdna or ' ceremony on conception :' compare p. 198, 1. 7, note 3.

' Oarhha = garhha-ithah ptUrahj * the child in the womb :' E.

' 8ce the translation of this verse, page 191, note 2 at end.

' 'Like grateful-rain at the right season.' Pravrishiam "= prahrtihUh-
vanhanam : SchoL, Ch^zy. Some of the Bengdlf MSS. have p<mtAam for
pravuhtam.

* The goods of families who are bereft of support through the failure of

VcfM 166. 8[A>KA or Anushtubh. 8€t Vereo 16i

\i^o II ■^T^TTTT^ir^pfM II «"»

1IWT 1

TT^T I

^Tt'ftf^ S«llflll% V^TbR

njinT ^rer Tm ^fWRf^sr i
Tg^»*TT ^rra t^Vk^Nt II ^^L^ It

^(Sftfr II T^f^^ II ^^ I "v^ vr^:^TiiTVT^ fk^-

lincal descendants, pass over to a Btrangor at tUa decease of tlie rcproacntati ro-
of- tho-originul- stock.' M&la-purvtha, tho man who rcproecnla tlio original
progenitor from whom, in a direct line, the family is deacondod,' llio eldeat
surviving son,' lil., the slock-man.'

' ' The luiafortuno bo averted !' compare pugo 194, line B.
' 'Although myself woa implanUjd {in her womb), verily (my) lawftal
wife, the glory of (my) family, was repudiated by mo, liko the earth sown
with seed nt tlie right-season, about to become adequate to the production of
mighty fruit.' Sanropite dtman* = iwatmm upU tati : K., Ul, myself
'being sown,' she being sown with myself,' i.r,, eho bearing my aooond tdf

Twseise. XJr*iiTtotAtutiiiAKi Inrioly of Tkibhtdbh). Sm Totm «. NT.

wi N ^tt Sir: I ^^\

in hor womb/ According to the Hindu notion, a child is a reproduction of
' one's self. Attnawa patnyd jdyaUi E. KuUhpratuhihd : see p. 124, note 1.
Kalpuhyamdnd \ see p. 191, note 2 in middle. Foiundhard: compare p.
184, note 3.

' 'Woe is me! the ancestors of Dushyanta are brought to a critical
situation ; bocause — Thinking to themselves, Who, alas 1 after this (man), in
our family, will offer (us) the oblations prepared- according to scriptural-
precept? in all probability,' etc.: see t>a6® 112» i^ote 1. Pwda-hh^ah =
pUarahi 8., lit,, partakers of oblations to the dead,' t.^., the manes of

deceased ancestors for whom the 8r4ddha was performed. KtUah: see p.

■,. ^

54, note 2. Aimdt, i.e., Dmhyantdt: 8. DhautdMru-seiha : compare the
analogous compounds iwik^-asthi'setha, 'having nothing left but skin and
bone;' ndma-ietha, 'having nothing surviving but a name.' The Beng4U
MSS. read dhauidsru-iekam. The duty of performing the Sr&ddha devolved
on the eldest son or on the nearest surviving relative. If no one survived to
celebrate this rite, the manes of deceased progenitors sank from their
celestial abode to the lower regions. Compare Ragh. I., 66, 67.

VerM 167. Vakanta-tilakX (Tarioiy of 8AKKAa(). 8e€ VerMt 8, S7, SI, 48, 46^ 64^ 74^
80, 8S, 83, 01, 03, 04, 06, 100, 104, 106, 108, 1S3, 1»4, 141, 148, 161

^^^ II '^rf»rsTT»iirw'»w II 26«

^(SftWT II «fl^irH,^rawY5R] tl flTl^W^ W*l^«^ «1T I
^ftR*1 It ♦JHH|H*I^^^«^W II flT?T^ft?S *l*(l^f*l#l WTT I
HT^TlTft I Tit T^ I Hfr^ ti^ q?yHU4li<I! V^
WT^fftl^Tf^^?TfiI^^I«fn^?^^"«<fVI*l<0«)'inr^

^^5rTTTf^»?^^i^»kf?! I ^f^T^T^T'^^Tj^ fi|^ irf^ i

^^^ I "giT »?^ K^SiiWi flW^TW^PHn' IT^'5!;31'WT ^'^TPT^I

' 'a light being rciilly (near at bam]) tliis-mnn by rcnaon [fault] of tho
ecroon (which covers it) eaperioDcca (nil tlio) ill-cffccta of dorlincM.' Dr.
Boehtlingk propoBCS to iotcrprut anMaiira-ilosam by andAaldra-doihdm, <Uik
night,' or the dorknesa of night,' but thia socma hardly a legitimate oom-
pound, nor dooa tliQ sense miuire it.

* Longing for their portions of tho Bacrifico,' Janna ia the Fr£krit
e<iuivalont for yajna by Var., iii., •14. Groat Bacrificea were pcrfonnod by
kings in celebration of auspicious OTcnts, cBpociolly after maniaga, in the
hopo of securing issue, and Indrn with tlio inferior gods were inviled \a
partake of portions set apart for them. These sacrifices were accoiDponied
by largesses to tho Bnihcnaiis, and festivities, in which the gods were snppowd
to bo eager to participate. Compnrc lUimAyana I., siii., S, 8. Tho motbcr
of Indm was Atliti, who was tho wife of Kasyapa [see page 22, note \\
It appears from Act 7 of tho present play that Sakunl^lJi was at thia timo
enjoying on oaylum with tho illustrious pair Kasyapa and Adit) in aorne
sacred retreat, where they were engogod in nets of mortification and prauic*.

' Therefore it is proper to wait for this period.' This is Iho rcodiDg of'
K&Uvoma. Some of the Devaudguri havo td na jultam kilam, olc, for
tiumdn na t/Mktam Idlam, elc.

*8« HinPr s^: I ^^^

ftn{ I ^T^ xf^m 3^wi^ (^^^ h^^t^I^ b Tipnff-

w: *t s^ hV: I

"^^H ^T^TT^^ ^■'JTHW ^TfVf^T^ I

* See page 217, note 2 : i.e., Udbhtranumena dkdiam pratyudgamena : K.

* Ahrahmanffam, (' Help ! to the rescue ! ') acoording to Amora I., yii., 14, is
abadhifoJUau, i.e., implies an assertion that the thing in question is not to be
killed. Ahaihyo *ham ityartkahi 8., the meaning is that, as a Br4hmau, my
person is sacred and inviolable.' Compare in the XJttara-B4ma-charitra, p. 30 :
' Then by a Br4hman, having placed his dead son at the royal gate, a cry of
" Abrahmanya *' was set up, accompanied by a smiting on the breast'

* So reads my own MS. One Devan&garf has praiydgaUh^ the others
simply karnam datiwd. The BengiU prafyd^foUheheUmah.

^ ' Fallen into danger,' ' placed in jeopardy.' As to i^ata, see p. 37, note 1.

' AUa-gandha = dtta-garva, humbled,' having the pride taken down/
'insulted.' Compare in the Mah4bh., rdjyam diia-lakikmi, 'a kingdom
stripped of its wealth.' The Mackenzie has drta-kantha, throttled.'

* ' By some demon of invisible form, having seised [overpowered] him, ho

^it D ^finrrinr^fra ii 264

TT^T II 'Jmrti II TTT m^TT^i imrfq «^ ^fwci^ TI^: i

^^ I »?> q^^ I %f^^r x^^ I

7j^ II 'ff?THT*T ^*i*iHJi ^ 1 1 ihr^ T ihra I

has been mountod on a piiinacla of tho potaco (called) Afcgha-praticlichhoDda.'
Satttea = hhiita, a goblin ' or evil spirit.'

' Oriha, 'aliouae,' or 'a wifc,' is maac. in the plur. : Am.-ko., ii., 5.
Tho Sah.-Darp. [p. 100] ineorfB ndma, ' forsooth,* after mamiipi.

' Even ono's own fulBO-Btops (prowoding from) boodlosancsa (oocorrinf )
day by day cajinot be olUigothcr osccrtuiued. Is tliere (then) the powor to
Vaow in every case by what road each of my subjects is walking f lit., ' by
what rood who among my subjocta,' etc. Tdvat = iiilalyfna : E. n amiiia
ikhalitam, ' tripping,' ' Btumbling,' ' blundering,' from GareloBsnen. Ait^ltk
' = tikalytwt : K. According to Edtavcma, this lost clause preMob an
oxomplo of kdht which is defined aa ' a change in the tone of the Toio^'
giving omphnsis.' Thus, Is there the power?' becomes equivalent to 'Then
certainly is not the power ;' seo Sah,-daq>., p. 24.

* Avidhi I'lydtroit, Tho interjection aridAd is used in calling for asaistuice :
K. Translate, Help 1 help ! ' The word is not given in the Dictionary, nor
la ony monlion of it mode in the grammars. Two of tho 1188. have 4r«JU
for avidka ; tho Uackcnzie, atnddho ; my own aeidu. Aviha and ortAd aeon
to be inlfifchangcablo. Arikd occurs in MSlavik., p. 12, 1. 22 ; p. 24, L 7;
p. 56, 1. 8. Dr. Boehtlingk suggests that avida in Urich., 213, 6; 312, 9,
may be for aviha or atihd. _-•-.- . •

* Oati-hhedma, ' with long etridea.' Tiearila-gamaHma ityartkah : K.

Vanw isa UPAjXrior kxayiHAKi (Tsrioty of TaiaiiTvaH). 5m Vent 41. lOP,
Ul. IM, 142, IBS.

*^ I wV sir : « ^^^

*hi^ I

' A Bahuvr{hi compound ogrooing with mdm. Some MSS. have prai-
yavanaia,

* As to Yavani and Sdm^a-hasid, seo page 62, note 3.

* ILutdvdpa = jydghAU^-^drana : K. » anyuli-irdna, ' a guard to protect
the hand or fore-arm from the how-string/ an arm-guard/ a finger-guard ;'
from hasla, ' a hand/ or ' the lower arm/ and dvdpa, a hand' or 'hracolet :'
compare p. 115, note 1. The Bcngdli have hasidvdra,

* ' Hero, thirsting for (tliy) fresh throat-blood, will I slay thee struggling,
as a tiger (slays) a beast Lot Dushyanta now, who grasps his bow to remove
the fear of the oppressed, be thy refuge [protector]/ Ariidndm, etc. :
compare page 14, line 2. Atta-dhanwd : compare page 230, line 2.

Verio 160. PEAHARSiiivi (variety of ATUAOAri), cooiaiDiDg thirteen tjlUblei to the
bslMine, each balMine being alike.

I ^^w u

2 M

TTI^ 1 irf%'5f% H ^Cjffl^^TTtiq II ^^^ I Vtur^ilPiil^
Hlft^fTft I TT> TT> t^ I

- II ^ ^i^T'i.^^^ra^ II

TT^n II W^TflT^ f%^w II jp^ ^rf^ I
^ira I ^f^ Tif^ I '9^^T^'«-^H?^ 5% I R »rf »f
^■g^ I fr^itjiniltTt ^^^ T^ f%KT^ sf%i ^ilf9[^ HT^: i

H T7Jret^"aJ^ II

' Sw imge 2G4, nolo 3. My OWti M8. Ima atiAif in thia place.

' ' Priding tliysclf on tlio power of rendering thyaolf inTisiWe.' TVra*-
ien'ni is properly it veil i« cover Iho hood, used liy culcalini beings to render
thcmsulvcB iuvibible: compiiro p. 227, 1. 8. It is hero IIiq science or art,
pcculinr to bxicIi beings, of so couceuling tlicmsclvcs. Tliis interpretation ii
supported by (ho gloss of Itangan&tha on li'rattarani-praehcAhannd in Acl 2 of
Vikr. ; firailurani = anlardhdna-vidyd. it answers to the iik/id-bandhtini tidf,
art of tying [covering] tbo lop'knot,' cnlled apardjild in a preceding p«ge.

' ' Ha it is fllB tlic arrow (to the bow) who will elay ihco worlhy-of-death,
and save a Drahman wortby -of- preservation. Tor the flamingo extracls
[takes] tbo milk (and) Icnvca Wiind the water that is mixed with it.' Tbo
Hindus imugino that the Uunsa or llaniingu [ace pnge 250, note 2] hoa (ha
power of scporaling milk IVom water. Comparo Mahfibh., ^akuntalopi-

Vene lOO. Sloia or Amumiitdbh. .Sen VLToeit r., n, II, 13, 2<t, 47, U. tt, Sf, 73. n
B4. S7, 116, 137. ISO. lU, IM, 1(6.

wit: UT'J ^f^^ TnrttTT:

khydna, yii., 88, Prdjnaa tu jalpatdm pufudm iruiwd vdchah iuhhdiubhdA,
Ounavad vdkyam ddaiU, hansah hhiram ivdtnbhatah. Bhartri-hori [II. 16]
has the following sentimeDi — Brahmd [whoso vehiclo is the flamingo] when
very angry with this hird, can destroy his nest among the lotuses, hut
cannot deprive him of that celehrated and inestimable faculty which he
possesses, of separating milk from water.' The reference is probably to the
milky juice of the water-lily, which would be its natural food, and to which
allusion is often made by the Hindu poets. As to rakiJuUi, see p. 85, note 1 .

' Mdtali is the charioteer of Indra. In the pictures which represent this
god mounted on his other vehicle, an elephant (called Air4vata), M&tali is
seen seated before him on the withers of the animal, acting as its driver.
In the plays, however, [see page 11, note 1] Indra is generally borne in a
chariot drawn by two horses [called Harf or Harayah], which were guided
by M4taU. '

* ' The demons are made by Indra thy mark : let this bow (of thine) be
drawn against them. Not on a friendly-person are dreadful arrows directed
[fall] by the good, [but rather] eyes soft-with-(looks of)-favour.' Aiurdk^
etc. : see page 86, note 1 ; page 87, note 1.

' ' He by whom I was being slaughtered like a sacrificial victim, is

VerM 161. Vansasthavila (Tariei/ of JaoatL) tSet VortM 18, tS, SS, 67, 81, 114,
117, 110, 14C, 150.

^<t: II ^pniTI^^'RW II «68

^TTTTf^i: II ^ffflii II ^rrg^T^i ^ttI i ^t^^''^^ ^I^wt

TT^T I ^^fV(T^ iiw I

??mf%: I

Erected with a welcome by lliis tiinn ! ' Ishli-pasu-mdram mdritah = mA/i-
paiur ira mdn'lah: K. Tliis kind of adrertjial compound is noticed id
P&nini, III., 4, 45, 46. So aja-mliam naMah is equivalent to aja ipa luuk-
tah, and ghrita-mdhdyam nihitah to ijhrita ita mhitah.

' Tho Mnckonzie MSS. has yadaTtham, aupportod by some of the DongiU.

' X'dlantmi, son of the demon Hiranya-kaSipu, was a Doilya or Asun [teo
p. 86, note Ij with a hundred arms and as many heads. These Daityas were
sometimes called Dinaraa, from their mother Danu, who aa well as Dili wm
one of tlie wives of Kusyapa nnd daughters of Dakalia, Tlio RAIuhosaa, or
cannibal demons who, for tho sake of human flash, waged perpetual war
with men, as the Daityoa did with the gode, were related to the Daityos.

' Ifdrada is a celebrated divine sage or Hishi, usually reckoned among the
ten rrnj.'ipatis or CrahmAdikiu first created by Brahmlt, and called his aoni.
Ho acts OS a kind of messenger of the gods : aeo the end of Act V. of the
VikramoTTHsI,

' ' Verily that (troop of doroona) is not to be subdued by thy fHend Indn :
thou, at the head of the fight, ort appointed [termed, called] its deatnyer.
That nocturnal darknoss which tho sun has no power to remove, tho moon
dispels.' SatakratHh, ' llni lord of a hundred sacrifices ;' another of Indra's
thousand names. He is so colled because the rank which he ocoupiea ts

r«fM m. PKAHtBIHIvKritiBlrorATIJAOlkTO. Sh IttM 1S0.

*69 iiinh-s^: H ^^£.

Tin?: ^ ^rfninf ^iVw^f^iif^^inl f% ^m: n ^^^ i

unaitainablo excepting through a hundred aUaa-medhas, or ' horso-sacrifices :*
800 page 8G| note 1. Sapta-ioptih, 'drawn by Bovon Bteoda :' bco pago II,
noto 1. Chandrah: the appositenoes of this oompariaon depends on the
(act that Dushyanta's pedigree was traceable to the moon : soe page 14, noto

*

2 ; page 1 13, note 2.

' Compare dtta-danda : p. 191, 1. 4, and dUa-dhanwd : p. 266, 1. 14.

' Pire blazes up when the f\iel is stirred ; the snake when irritated ex-
pands its hood ; Verily a man generally regains his own high-spiritednesa
[greatne8s,courage] through being roused-to-aotion [shaken, excited]/ Fka-
nam kuruU, lit., ' makes a hood ;' phana, the expanded hood of the oobra.*
Kthobhdt : E&tavema has kqpdL My own MS. and the Mackenzie ha,Yeja$Uuh
for hi janah. Most of the Bcng&lf MSS. read teJ4i9w{ ionkMbhdt prdyah
pratipadyate tejah,

' Indra, as the Uindu Jove, is lord of the atmosphere and winds: sec
pago 86, note 1.

^ 'Having made acquainted with the circumstance :' Fisuna [Informer]
is the namo of tho minister : compare p. 236, 1. 7.

Veno 163. AetX or Qkriik, See Vene 1

w^rfj^: i^WT ttttw^mRmi wf^ "hit: i
TfntI

fkj^: I ^ H^T^^'^ivim<if?r ii Tfrr f^wpft: H

II TT1T TTirtvi fTZ^fH u

II Tf^ fSparnfTT: ^^ ii
II ireV st: II

' Let the'powera-of'th; mind bo wholly and solely (excrtMl) to protoct-
by-p)od-govoniment (my) aubjecta. This (my) braced [strung] bow u (for
a time) occapied in a diffcront employment.' Tuvat : comparo p. 264, 1. 3.
Tlio root pdl, to protect/ in rcrcrentu to a king ur his officers, implies pro-
toction by a juat adminiatmtion of the laws. Sitmyat pit occurs frequently
in the scnso of ' to govern justly,' Adhi-jyam : sco page 8, note 4 ; and
compare page 68, line 1 ; page 87, line 2.

Vons IfrL Sloka or AnusitruBit. Sea V«raos 6, G, II, IS, SO, 47, GO. SI. U, 71
70, ai, 87, 126, 137, 110, 161, 166, 100.

«Ti i wtf^ s^: N ^«\

N ^n ^ttrV s^: n

* 'Although I Imvo oxoouiod (his) oommissioD, aftcr-BUoh-a-distinguishcd
rooopiion (on tho port) of Indra, I consider uiysolf as unworthy (of so
much honour).' Satkriyd-visethdd : compare p. 40, 1. 11; p. 134, 1. 18.
The ablative may imply 'in consequence of/ 'after.' AnupajfulUam, i.e.,
iddrik'iatkriydyd ayogyam : SchoL, Chezy. Samarihaye = aiayaehehhdmi.

' Compare page 8, line 3, note 2.

' Tour highness makes light of the prior benefit (conferred by you) on
Indra, (compared) with the (subsequent) mark-of-distinction (conferred by
him on you). He too (ludra) takes no account of tho distinguished honours
(bestowed) on your highness, being-fillcd-with-admiration at your heroic-
achievment.' Prathamopakritam, i.e., rdJuhata-jaya-r^pampiirvopakdram : K.
Pratipailyd = $ambhdvanayd, Avaddna ^ paurusham, a deed of heroism:'
K. The Colebrooke MS. has toMlo instead of vwniio. Satkriyd-yundn s
iambhdvand'Vueihdn : K. Gitna appears to be used at the end of a com-
pound with tlie sense of viiesha: compare lino 2 of yerso 168. The
following is the BengdH reading : Upakritya hares iaihd hhavdn laghu ioikdram
avekshya manyaU : Oanayaty avaddmh$ammitdm hkavaUh to *pi im iotkriydm
imdm.

Veno 1G6. VaitXUya. SIm VerMS 68, 18S.

^O^ II ^sfil^MXI^'riW II ^'^

5IlpfTO^'¥d^ ?ir!f%T^ I
I?^^-l,*IIWT ^frWT ftsl^ II l^< H

^^K^i^^ ■^^ ^5K^: lift

' 'That honorory-dislinction on tlip occnsioii of (hia) dismissing (mc) win
certainly beyond iho comiiaaa [reach, plaeo] of my liopcs.' i'.»., rxfrodcd nil
my expectation. Ahliiimih = luthdnam, want of ploco' = aritka^a,
beyond tlio reach:' K. The expression occurs again in this act, nnd in
Hdlarik., p. 35, lino 4, Ahhumir tt/ain mdlavildyiih.

* ' For a garland of Manddra (flowers), marked witli yollow-windol from
(its) rubbing on (liia) breast, was fastened (i-ound the neck) of me; made to
sit on half his throne, before the eyes of the godfl, by Indra, smiling and
looking up at (his son) Joj'nnia (who was) standing by and inwardly longing
(for the Buma honours).' Ammhta, etc. : Tho brcMt of Indrs iros djod
yellow with a fragrant kind of eondal-wood colled Uari-cliaBilnna [ooropan
Kumiira-sam., V., 69], ond tho garland, from coming in contact with it,
became tinged with the sanio colour. Wreaths and garlands of floweni weW
much used by tlio llindi'ts ns marks of honorary distinction, as well oa for
ornaments on fixative occiisious, and to adorn sncriticial victims : corojiore
I>age 222, lino 1, note 1. Tlicy were suspended round the neck [sc« p«g«
151, note II, or placed on the head. Uand&ra is one of the five oTer-
blooming trees of Swarga, or Indm's hcaccn. Another of these trees ii
said to bo tho Hari-chandana mentioned above, and another the SontJinai
but tho two most celebrated are the rnrijAta and tho Kalpa-druma, or
tree granting all desires, Jayonta is tho son of Indm by his favourits
wife PaulomC or Saclu.

VoTMlGO. Ur*>iTtorAKHT*N.»r {nT\o\i or Tbihiitokii). &r- Vcriw 41. W,
lit, ISI1,1U,1U>.1S«-

3^fW9 5TT "it: II i^^ «

* ' llio hoavon of Indra, friend of tho gods, has been made free from Uio
plague of the D&naTos by two (means) : now by thy flat-jointed arrows :
and formerly by the claws of the Man-lion.' Sura-iokha : see p. 86, note 1.
Tridwa = Swarga : each of the superior Hindu gods has a heayen, para-
dise, or clysium of his own. That of Brahmd is called Brahma-loka, situated

on the summit of Mount Mem; that of Vishnu, Yaikuntha, on the

^ • • •

Himalayas; that of Siva and Kuvora, Kail&sa, also on the Himalayas;

that of Indra, Swai^ga or Nandona. The latter, though properly on one of
the points of Mount Mcru, below. Brahmd's paradise, is sometimes identified
with the sphere of the sky or heaven in general. Uddhrita, etc., lit.,
having the thorns of Ddnavas extracted.' £aniaka, 'a thorn,' is often
used for a pestilent or noxious person or thing. Ddnava : see p. 268, note
2. Naia-parvabhih = nimfuhparvabhih ; NtUdni anutmatdni parvdnt yetham :
K. Compare nata-ndsikah, ' flat-nosed.' Also in Il&m4y., I. i., 64, ioreHd"
naia-parvand [hihhdda iopta-tdldn] which should be resolved into $ar$m-
dnata-parvand, not anaia, etc. Puruiha-JMann == nara-iMa, the man-
lion,' i,e,, Vishnu ; for in this monstrous shape of a creature half-man, half-
lion, which was his fourth avatir or incarnation, Vishnu delivered the throe
worlds, or earth, Fdtala, and heaven, from the tyranny of an insolent demon
called Hiranya-kasipu, who had usurped tho sovereignty of Indra: see
Vishnu-Pudlna, p. 126.

' ' Verily, when servants [delegates] succeed in mighty enterprises, under-
stand thou that (there has been) peculiar oondescension [distinguished

Vene 1G7. Druta-Vilambita (rarioij of JAOAii). 840 VorMS 45, 7%, 1S8» 140.

Veno ICa Varanta-tilabX (▼ariety of SASKAaf). 890 Venw 8^ t7, 81, 4S, 40, H 74,
SO. 8S, 88, 91, 03, 94, 96, 100, 104, 106, 106, 188, IH 144, 148, 168, 167.

2t M

X^t II ^f»nn^-ar^'TO it ^*

copaoity] on-tho-part-of (their) nmstera. How indeed could Aruna be Uie
disporser of tli(i-Bhadcs-of-uij>ht, if tho thousnad 'rayed- one did not place him
in front (of hia cor)?' Niyojyih = aevakdh: S, Sarnhhivand-gunatn =
iatldra-viseiham : }C. : sco p. 271, note 1. Sambhdvanii mny mean fitnca,'
capability/ ua well os lionour.' Tbo condcBCenaion conaiatcd in pbicisg
DuBhyanta in front of the bnttlo, just aa tbo Sun places the Dawn in front of
hia chariot. Sahatra-kirmia ia one of the innumerablo names for the Sun.
As to AruDB, the Dawn :' ace page 142, note 3. Dhuri ~ rathdgr* : S. ^
figr$, purohMge : K.

' ' Behold tho sublimity [beauty, anapiciousncss] of (thy) own fame that
hoa roachod to tho vault of heaven. With the tints romaiaing from tbo coIoqts
[used in tho toilet] of the lieavcnty fair-unca, these inhabitants of tho aky an
painting [tracing] thy cxploita on TOatmonta [tapestry, leaves] of tlio Katp«-
treo, thinking of verses suitublo for singing.' Vifhohhitti = ranga, rdga:
B., Ch. Vichchhitti-ieihaih = vmihUir vanaih : K., i.e., httuma-hutur%ki-
ehandanddibhih, with (lowcra, musk, aondal, and other cosmotica.' Tlio fint
Bonso of tho word is excision,' cutting oiT;' it rarely has the sense rc<juind
hero, of rouge,' paint.' Compare b)mlti-ehhtda, Iho coloured strcoli (marking
Vaishnavo) devotion :' Slegh., verso 20. Stira-tundarindm = ditya-iirindm.
Kalpa-latdnitihthu = kalpa-latd-vattreihu : S., Ch. The first sense of anhdm
ia clotli,' tapcatry i' it is aaid to bear tho meaning leaf,* and may beta
nscd hero : in which cose tho idea may be that tho gods are writiiig
Dushyontu's mcmoira on the leaves of the Kalpa-treo. K&tavema'a glosiii
not cjuite clear, lalpa-laidtu aniukdhharanddi [no] ridyantt Hi prtuMltt;
but it acctns iilccly, eapociully if reference is made to page 155, note 4, at
this book, that ho intends to imply that the Kalpa-trcc, which vaa « tiM

VwM ISe. UrAjJTior AsHyinnKl (vkrictx of Tiiisiitubh). Sat Vcno t). Iff,
111, lie, 141, lU, 1G8, 1«&

«76 H ^TRt Sir: II ^^«,

yielding o7ory thing [see p. 272, note 1], prodaoed the yestments or tapestry
on which they might be supposed to design the adyentoree of Dushyanta.
OUi-kahamam = gdna-yogyam is the reading of K4tayema and the Bong41f ;
most of the Deyan&garf MSS. hayo giU-kihtmam : compare p. 28, note 1 at
end. Artha-bandham = padam, 'a verso/ 'word.' Artho hadhyaU anena Ui
ortha-bafMah padam : E. Compare in Act 2 of Yikram. : Tulydnuriga-'
pAunam lalUdrtha-handham poire nicAitam uddharanam priydydh, etc.

' ' In which coarse [path, orbit] of the (seven) winds are we now moving?'
The Hindus divide the heavens into seven M4rgas or Fathas, i.e., paths,
courses, orbits (like the stories of the Mussalra4n creed) assigning a par-
ticular vdyu or wind to each. Compare Yishnu-Pur^na, p. 212 [Wilson].
The first of those seven vdyu-mdrgat or vdgu-pathae is identical with the
hiuvar-loka, or atmospheric region, extending from the hMLr-loka, or ter-
restrial region [comprising the earth, and the adho-loka, called Pat^Ui]
upwards to the sun. The wind assigned to this M4rga is called dvaha, and
its office is to bear along the atmosphere, clouds, meteors, lightning, etc.
The other six make up the iwar-loka or heavenly region with which Swaiga
is often identified [compare p. 273, note 1] in the following order : — ^The 2d.
M4rga is that of the sun, and its wind, called pravaha or pravdha causes the
sun to revolve ; 3d. that of the moon, its wind samvaha or eamvdha impels
the moon; 4th. that of the nakshaira, or lunar oonstellations, its wind,
udvaha, causes the revolution of those asterisms ; 5th. that of the graha, or
planets, its wind vivdha bears along the seven planets ; 6th. that of the
Mptanhi, or seven stars of the Great Bear, its wind parivaha bears along
these luminaries, as well as the swar-gangd, or heavenly Ganges [iopUtrthi'
chakram noar-gangdm shashihah parivaha$ UUhd : not as Dr. Boehtlingk suggests
ioptanhi-ehakram swarga-gah, etc.] : it appears from the next verso that this
was the Marga in which Indra's car was at the moment moving ; 7th. that
of dhruvay or the polar-stai*, tho pivot or axis of the whole planetary sjrstcm,
to which, according to the Vishnu- PurAna [pp. 230, 240, Wilson], * all the

'^'•f II ^rf^TTTT^TT^-rt**) II

tho oolestial lumiDoriea arc bound by ncriul curds, and arc made to travel in
their proper orbits, being kept in their places bj their respective bands of
»ir.' According to the Urahminda-purfinn, fram which, ns quoted by Kata-
Tomn, the alwvo account is taken, the wind of tho 7th Uarga, causing the
revolution of tbo pokr-Blur, .is pardiiiha [ ? pariiraia]- Ob». hatttra is somo-
timOB used for irt/awo. All the DcvanngarfMSS. read jt'afarrwnt'nfonEa/iinidnnM.
' They call this read, frccd-from-all-impurities-by-the-Boeoncl-atridD-of-
Vishnu, (the road) of thut wind I'arivalia, which bears along the triplc-
flowing-river [Ganges] located in heaven, and cimses tho stars [of the Oroat
Bear] to revolve, duly-distcibuting-their-raya.' Sec tlie lost note. Tri-TvUt
= ncar-gangd = nmnddkin\ : K. The Ganges was Bupposcd lo tako its riso
in tho too of Vishnu [whence one of its names, ViBlinu-padi] ; Ihcncc il
flowed through tlio heavenly sphere, being borne along by the wind Parivaha
and identified with tho Uondakini, or Milky way: its second course ii
through tl)e earth ; but tho weight of lia descent woa homo by Siva's head,
whence aflor wandering among the tresBoa of hia hair, it descended through
a chasm iu tho HimAlajas ; its third course is through P&t&la, or tho lower
regions, the rcaidonco of tlio Duityos and Nagos, and not to bo confounded
with Namka, ' hoU,' 'tho place of punishment,' Oagana-pralUhthAm =
ilkiiia-tlhum : S., Ch. ; Were it not for Ibis interpretation I ahould tranalatc
' the glory of the skies :' compare p. 260, 1.11. Tlicrc is doubtloaa a double-
cntendro. Ji/otinthi, etc., i.o., laptarihiitdm dhithni/dm : K. Prarth/uilU'
rnamiVi, i.e., luaHtArna-raii'iayah tf/'dnti t/atmin karmani tat tathoktam: K.
Vartayati = tanrhdrayati : K. DwMya, etc., i.e., thoith/fHa hartr fuAmp
viirainmia pdda-nijAtena nirdoiham ■ K. Tatya vAyor, etc., i.e., taiya jMii-
vdhdkhyasi/a rdyor mdrgam panthunatu imam grihnanti dmananli. Paruiim
[aic] ndma near - gangdm laptarahi - mandalam pravartai/aU ihaththo vAfm-
ikandho yaihohtam brahmdnda-purdtu ; K. The story of Vishnu's seeoad
stride woa this — An Asurti or Duilya [see p. 8G, note l] named Bali or
HahAboli, u descendant of Iliniiiya-kaBipii had, by his devotions, gainod tbs
dominion of Ueavon, Eurlb, and FdtAla. Viahnu undertook (o trick him
out of his power, and aaauniing tho form of a V&mano, or dwarf [hja 5lli

VerM 170- ViSAMTA-riLAKi (wiely of s'akkahO. 8h VorM* B, 27, II, 43, M, M,
74, W, Bl, U, 01, M, 01. W, 100, 101, lOG, 108. 133, iH, IW, 14^ 1S1. Ifi7, ia&

877 N ^m^i i^: II ^'O'o

ayat4r] ho appeared before the giant, and begged, as a boon, as mach land

as he could pace in throe steps. This was granted, and the god immediately
expanded himself till he filled the world, deprived Bali at the first step, of
earth ; at the second, of heaven ; but, in consideration of some merit, left
Pat41a still under his rule. Another account makes him comprehend eartli
in his first stop, the region of the air in his second, and heaven in his
third. Uenco tri-vikramay tri-pdda, as names of Vishnu. The Bengalf MSS.
have in place of t(Uf/a dwUiya, etc. ; tatya vyapeta-rajoiah pravahoiya vdyor
mdrgo dmiiyO'hari-pikranuhpdta eshah.

' Hence, indeed, do-I-feel-a-delightful-repose in all my senses [oi^gans]
external and internal,' lit.. Hence my inner soul along with my external
organs feels (a pleasurable) rcpoee.' Compare in Yikram. end of Act lY.,
iwad-darianena pratanno fM $avdhydniardimd, i.e., body and soul,' 'my
external and internal being,' 'my outer and inner man.' And again,
Vrvail'ydtra'iparidd iva nirvriiam me Ba-hrtdayam iariram. The organs of
sense [indriya] according to the Sankhya system are divided into two classes,
external, vdhyetidrtya ; and internal, antarindriya. The external are of two
kinds : the five organs of perception,' jndnendriya, viz., the ear, eye, skin,
tongue, and nose ; and the five ' organs of action,' karmendriya, viz., the
throat, hand, foot, organ of excretion, and that of generation. The internal
organs are three, viz., manaa, 'the mind,' or organ of thought; huddhi,
* the reason,' or organ of apprehension ; ahankdra, individuality,' or ' self-
consciousness.' Chitta, the heart,' or oigan of feeling is sometimes added.
Amora [I., 4, 17] divides the indriya into two grand classes — 1. karmen-
driydni; and 2. buddhindriydni or dhhtdriydni, 'intellectual organs;' the
latter comprises the jndnendriydni with manat : this seems to be the popular •
division. Compare Yikram., Actiii., BhariiavyatdnuvidhayM buddhindriydni,

' ' We have descended to the path of the clouds,' i.e., to the atmospheric
region between the sun and the earth, the Mdrga of the clouds and of the
Avaha wind : see p. 275, note 1. The chariot must, therefore, have trayersed
with the speed of lightning, the four intervening Margas of the planets, lunar
constellations, moon, and sun. If the BengdlC reading, propakaeya, be adopted

^••« II ^f»rffp!ir^'rref ii

ft'35'rafh T^fl^^ ift*<rftM^f*i: 11 1'®^ II
»TmfH: I -g^T^ ■4ii<jijriT^^Tfv^T"Oj:^ ^f^^m i
TT1T II ^vl" s^wt^ I) ^iT^?;irr^ ^T"g^^*!: ^wq]^
*?i«iwt^: I fTOT f%

in tho Inat vorso, tho transition would merely bo from ono M^rgn to tho next.
' Hero [ayam] by tho chatakaa flying forth through tho interstices of tho
epokea, and by tho horsci gliBtoning with the flash of tho lightnings, thy
chariot, tho rings [circumferences] of whoso wheels arc bcdowcd with miit,
VetrajB (our) progreafl over clouds whoso bellies are pregnant with nun.'
Ara = nem'javaihtambhith : the BcngdJI MSS. ond tho Uackcnzio read agit,
a mountiiin.' Ara-vivarehhjah chairiirai/acdndm ticarcbhi/o anlardU prt-
dtUhhyah: K. Nithpatadbhih — nirgachchhadlhih : K. ; sea p. 253, note 1,
at end, Tho Chataka ia a kind of cuckoo [Cuculus Mclnno-lcnciu}. The
Qindi'is su[>poBo that it drinks only the water of the clouds, and their poets
uButilly introduce allusions to thia bird in coDQexion with cloudy or rainy
weather: sea Megh., verses 9, 23, 113] Ragh., xvii., 60. So TrithihUtuk
eMlaia-pahhinilm hilaih pra^dchitiih vaUhalih : Ritu-s., ii., 3. Haribkir =
' aitcaih, capccinlly Indm'a horses: see p. II, note 1, and comporo Ragh.,
ui., 43. Aehira-ihAtdm — ctdyutdm : S. Oatam, etc. Tnhdm mtgUttim
iQiart iirdhwa-hhdgt gatam gapianam : K. Piiunayali = liicliayati; K.
' Tho earth doscends as it were from tho summit of the npward-riaing

V«r>e 171. Malik! or MXNiNf {vuiety of \Ti-S\%%K».i.) Sn VenM 10^ 19, m,
aS,5S, 109,110, 120.

Venenz. 8i«Di)tA-viiiiili>iTA (vamlj of AnoKpiTi), Set Ven» 1*. SO, *^ »,
BO, 03, 70, 8t>, 80,00,07, OS, 111, 137. ISS, 140.

[emergent] moantainB. The trees, from the eleyation [coming-into-view,
namgy appearing] of (their) trunkBi loee their state of heing enveloped [oon-
oealedi wrapped] in their foliage. The riyors whoee-waters-were-loet-in-
narrowness, become yisible [acquire manifestation] from the expansion (of
their waters). Behold ! the earth is being brought up to my side [near me],
as if by some one flinging it upwards.' In the same way to a yoyager in a
balloon at a yery great height, the surface of the earth would seem flat, the
trees would be compressed within their foliage like mushrooms, and the
riyors shriyol into threads or tiny riyulots; but, on descending, the mountains
would appear to stand out, and the earth to recede from them, the
trees would exhibit their eleyation, and the riyers their breadth of water.
Uhmajfatdm = udgaehehhatAm : K. Avarohati = adho-gaehehhati : E. Par^
fMhgantara, etc. : The Colebroke MS. and my own haye parna'iwdni4ira ; the
Taylor, parneihwantara; the Mackenzie, /Hirna-^rM^ara ; K4tayema, jponuiii-
tara-vUknam. Skandhodagdt ^ kroddfnrhhdvdt : K. Santdnai ss jaU-^midrdi :
K. : the other Deyan4gar{ haye ianidnatt. T^nubkdpa, etc., T»n¥bhdv0na
Hikihmatwena adruhtam talHam jfdsdm: E. VyaUim bhajatUi, i.e., vyMd
hhoMfUi: E.

^ 'What mountain yonder is seen, bathing itself in the eastern and
western ocean, pouring down a golden stream like a bar [bank, gato] of
eyening clouds ? ' Parigha occurs in p. 86, 1. 6, with the sense of the bar
of a gate,' but it may also denote the gate itself. Bdmimdn^ lit, ' possessed
of table-land,' ' a mountain haying extensiye leyel ground on its summit'

' Sema-hiitaf * golden-peaked,' a sacred range of mountains lying among
the Himalaya chain, and apparently identical with, or immediately acyaoent
to Eailusa, the paradise of Euvora, the god of wealth, as it is here described
as the mountain of the Sampurushas, or seryants of Euyera. They are a
dwarfish kind of monster, with the body of a man and the head of a horse.

^«» II ^f««Mir^'rra II 2«o

^TT^T^^: ^ s^ H^^^tv^rf^fn II ?.-o^ n

'T'^fl^T'^TtlT I

mid nro otherwise called Kinnora : aiwa-mutha, twanga-mtJtha. Thia moan-
tain ia niao licro iloficribod na Iho acono [ploco, field] of the perfoot Ailfllmcnt
of penance' Tho MockcDiiio ilS. hita lapancindm for tapa*iv%.

' That rrnJApati [Eiuyapa], who E{>rang from Uarichi, tho Self- existent' >•
son {i.e., from Marichi, son of BnihmA], (and who is) the father of tho goda
ond cIcmonB, practices pcnaiice here along with his wife (Aditi).' An account
of EaSyapa, who, as son of MarCchi, is called Mnricha, is given in pego 2%
nolo 1, ond p. 86, noto I, llo ia hero Haid to bo one of tho Pnij4pfltiB, or
futliora of all created things, who wero Brohma'a aons, created hy him to
supply tho universe with inhabitants, and who, after fulflling their miadon,
retired from tho world to proctiae penanco and prepare for death. The Viyn-
purnna certainly reckons Kasyapn, with Lis father-in-law Dokslia and oth^
sagca, among tho Frajfipatia, hut ho does not belong to tlio aeven original
rmjipotia of whom his father Uarfchi is one, nor to tho ten cnurocratod by
Ifanu [I., 35]. Of tho thirteen daughters of Daksha married to Kafiyapa,
the eldoal, and hia fayonrite wife, was the Adili introduced here, from whom
were bom tho goda and parlicularly tho twelve Adityas, tho several repre-
sentatives of the sun in tho twelve months of the year. From Dili, Panu,
and others of the remaining twelve, came the AsuniB or demons ; and, from
Vinitti, Aruna tho Dawn,' [aeo p. \A'l, note 3] and Oaruda, the vehicle of
Viahnu nnd king of birds.' Swdi/amhhuvdi = Brahma-aunoh : K. Surdiura-
gxtruk: as to guruh, see p. 173, nolo 3, in middle, and p. 91, note I, oor-
rocting tho typographical error in tho second line of the last note, Venenble
hermit' being u miaprint for ' veneroblo parent.' Sa-pafniiiu, i.e., fxibtj/d
adili/d laha : compare such compounds ua jn-i/rLlo, ta-irika, etc.

* Compare page 08, line 9; pogo 01, lino 1. Srvydtui — ivihimi,
iait/apa-ilariana-natna*idrdiHni, luuky occasions,' ' opI>ortunities for obtUB-
ing hleaaings, such as riaiting and paying homage to Eotyopa.' A> to
praitaitfiini-kritya, seepage lliO, note 1.

Tofia 173. 8lok« or ANDgnTUSil. Sit Versw B, 0. II, IS. M, 47, SO, BI, U, TS, 7t^
S4. 87, 126, l!7, IW. IM, 15fi, 100, 101.

281 II wimt sir: « ^^l

i?nif%: I T^w. to: i

II f r^T^jftwf II

TT^T II ^ft^OT II

. TT^ I wTTi^ I qr?TORR»f^Ti^ irrfhirjm: i

^¥ < n^l^f^*<il^flrf T ^3T^T n^a^J<^ i i

* A noblo resolve/ 'a prime idea,' a ftrsi-rato conception:' compare p.
204, I. 8. Prathamah halpah = mukhyah pahhah : K.

' The circumferences of the chariot-wheels cause no sound, and no dust
is seen rising-in-advance (of us) ; the chariot of thee reining-in (thj steeds),
although it has descended (to the earth), is not observed (to have done so)
bj-reason-of-its-not-touching the surface of the ground.' Upodha-iahddh »
prdpta-dhwanayt^ : K. Compare %ipodKcM'Aga : Vikram., Act 2. Pravarta-
mdnam may mean rising in front of us :' compare p. 10, 1. 3. Ninmdhatah =
nignhnatahi K. Na lakihyaU: see p. 70, note 3 at end. In the First
Act of Yikramorvai^f, when the car of Pururavas touches the ground, the
direction is rathdvatdra-hthohham ndiayanti^ acting the concussion (caused)
by the descent of the chariot' Such, Matali remarks, is the difference
between the car of Indra and that of mortal heroes.

' ' Where stands yon sage, towards [facing] the sun's orb, immovable as

—^^—. •

Verae 174 VANtAtTHATiLA (Tmriotj of JAOAri.) 89€ YerMS 18^ Sa» SS, 67, 81« 114, 117
110, 146, 160, 161.

Yene 175. 8ARD(;LA-viBRfpiTA (Tuieij of AriDH^m). 8e0 Yenes 14, 80, 86, 80, 60
03, 70, 86, 86, 89, 07, 08, HI, 187, 188, 140. ITS.

2 o

^x:^ II '?rlHl|l'»lH*'H*P 11 *^

TTSIT \ TTre^^ ^TfffR^ I

tbo truuk-of-a-trcc, (liis) body hulf-lmried in an ant-hill, with (his) br«ajt
doscly-cncircled by a enako's-ekin, round the tbroot excessively pinched by
a necklace (formed) of the tendril of a viUiorcd creeper, wearing a circular-
mass-of-miitlod-hnir enveloping (his) Bhoulders (and) filled with bird'i-
neets.' ValnMdriidha, ole. ; so read K. and the Mackenzie US. : the other
DevanAgari, valmiJciiffra. Fatmiia [ = krimi-hrita-mrittikdchaya\ is the
mound of earth thrown np by the large anta of India. These hillocks some'
times rise, in Bengal, to tho height of eight or ten feet, and are held sacred :
aeo Uunu, iv., 4G, 238. Such was tho immovable imposeivcncss tJi this
ascetic, tlint tho ants bud thrown up tbcir mound as tiigh as bis waist,
without being disturbed, and the birds had built their nesta in hia hair.
Sandaahta-, etc. — diliihta-nirmolfna : compare p. 121, note 2. Tlio serpent's
akin was used by tho aacclic in placo of the regular Drahmnnical cord. Tliis
thread or cord, Bometimoa called tho sacrificial cord yajnapoFila, might bo
made of various substances, such as cotton, hempen or woollen thread,
according to the olasa of the weartr, and was worn over tho left shoulder
and under tho right. The rite of investiture with this thread, which con-
ferred the title dieija twicc-bom,' and corresponded in some respect* with
tho Christian rile of baplism, wos performed on youths of three chuaea, it
ages varying fhim eight to sixteen, from eleven to twenty-two, and from
twelve to twenty-four, respectively: see Manu, ii., 36, etc. Zatd-pratdn^
'= latii-iantdna, the spreading part of o croopor.' Jald-mandala is th«
circle or bundle of matted entangled hair which ascetics allowed to grow
on the crown of (heir heads, and which fell in long clotted tresses orer lh«
back and shutilders. Jittd is, especially, Siva's hair so plaited and arnuiged,
through which the Ganges meandered before its descent upon the Mrth.
Niehitam — pltritam : K Sthdnur = idkhd-h\nai tarv-tkandhaS. ADtf-tirlsM-
timiitm = turija-matulalAhhimukham : K, Tho Ifack. MS. haa adkyark*, eta.

' Kathlam krichchkram tapo yaiya ta laihoklah : K.

' Possessed of ihe Mondura-treo reared by Aditi,* This was one of the
five trees of Swargn [see p. 272, note 2], and is probably ttie tree inteudMl
here, OS, in v&ne 176, tho Enlpa-trco also is said to have graced Katynpa'a

*8« N ^ttoV Sir : « ^^^

roiroaty which the Scholiast thonco imaginos to have bocn located in part of
Swarga. Manddra, however, may stand for the ' coral tree/ and 'swallow- wort'
^ Amrita, * the beyerage of immortality/ the nectar' of the Hindu gods,
supposed to be a liquid substance distilled by the moon, who is thence called
Mnrita-iiLh, * nectar-producor/ amritddhdrah, * nectar-repository.*
' Avataruhyati, iti «M^aA : 8. : t.d., Supply avataruhyati,
' '(The place) to which other sagos aspire by (their) p e n a nces, (where
there is) habitual [suitable, adequate] support of life by air in a groye in-
which-the-kalpa-trce-is-found ; (where there is) the performance of religious
ablutions in water, brown with the dust of the golden lotus ; (where there
is) meditation (while seated) on jewelled slabs of marble, (and) restraint (of
the passions) in the presence of celestial nymphs ; in (such a place as) this
these (sagos) are performing penance.' Prdndndm vriUih =:j\vanam : K. The
Uindus imagine that supporting life upon air is a proof of the highest dc^groo
of spirituality to which a man can attain. Sat-kalpa^hhs = vidyanuinih
kalpa-drums : K. : = vidyamdna-kalpa-tarau : S., Ch. The Golebroke MS.
has iankalpa-vrikshs : this use of $(U is noticeable. SM-taia, the surface

Vorac i7G. SXuDiJLA-TiKRfpiTA (Tariotj of Atiouiiiti). Sm VersM H 90, 30, 30, 50,
03, 70, 86, 86, 80. 80, 07. 08, 111, 137, 138. 140, 178. 175.

^«g II 'sfH^'ni^jTrer II ««

^^ ^^Mi i ^-a I f^^i^^^n'Bfn ^fraTT^TTTfl^: i fir iratft i

XTsn !i flf^' T^T II ^^ I Tir?TqT^r^wTT: ^ 'Jt'^: i

^ITrTf^: II ^T^Tt^^'^ra^h^ II ^f%|5T^'Vlft^'S^^?T ffT^

of a itono Blab or sent :' compare p. 7G, !. 2. Vibudha-ilri = dicydngani :
K. Sanyamah = niyalendriyatwam : K. Ebhih tat-kalpa-vrikthitticiidikair
viieihair at/am pradeiak ncarga iti praliyaU, By these nltribulcs of the
Kalpa-trco, etc, it is infeTxcd that this plneo wna part of Snarga :' K. Ai
to tho Kolpo-trcc, bco p. 272, noto 2. Yal, cto., l.O., Yat tthditam anyi
kinkshanti lat/nm »warga-prade%« ami munaija* Idnt phalini parihrilya tapat-
yanti iti anena tfthdm mokihdrthiticam gamyatt : E.

' Ycrily tbo aspirationa [earnest dcaire, longing} of tho groat sow
upwards [aro oontinunlly mounting upwards].' Uttarpini = Hdyamanit-iild
= atHmfini : K.

* As to didit and tim brafiihi: ace p. OC, note 3.

* Boing questioned by I)Akah&yin( [■'.«., his wife Adili, tho daughter of
Dahaha ; see p. 280, nolo 1 .] rcapccting the duties [duty] of a wife devoted
to licr husband, he ia recounting thcro [it] to her, in company yrilh tho
■wives of tho Uaharahis.' Ddhshdyani is a patronymic appticablo to any of
tho dnughtcra of Daksba. Paiirraiu: compare p. 241, 1. 2. Adhikr%ty»:
SCO p. 4, iintu 5. Maharahi, a grcnt saint :' this order of soint or aago WM
one Btep in advance of Uic Rishi or simplo anint.' Tho clossiflcation of
llishia varies, hut tbo following seems to be tbo usual gradation: — I. Kishi;
2. Muhurahi ) 3. Paromaratii ; 4. Bevarabi ; 5. Ilnihmarahi. Amara mentiaiu
two other orders, Eandorahis and ^rutarshis. The Itijnrshi was a mixed
order: ace p. 83, note 2.

' ' Wc must awnit the leisure of auinte.' So reads tho Mackenzie HS.,
supported, apparently, by K. Munaijah is of course tbo nomiuatiTe, but
■ucb is tho terseness of ronipoimda like pretipdlyiivatardh that a literal
English translation ia impnssihle. The other TJovanSgarf have pratipdiyA-
vaiaraA khatu praildvnti.

' Tho A^kn [Jnncsin Amika] is one of the most l>oautif\il of Indian Uoca.

*86 n ^^rot sir: n ^^«.

^ir^ I w ^^ ^T^ ^ I ^ 17! iT^ ^imni; n^fH i

8ir W. Jones observes that tho vegetable world scarco exhibits a richer
sight than on Asoka-tree in full bloom. It is about as high as an ordinary
cherry-tree.' The flowers are very large, and beautifully divcndfled with
tints of orange-scarlet, of pale yellow, and of bright orango, which form a
v{u*icty of shades according to tho ago of tho blossom.'

* ' Opportune time ' is one of tho meanings given for arUara, As to gurace$
compare p. 1 73, note 3 in middle. Kasyapa was tho reputed father of Indra.

' ' I go- to-do (what I proposed),' I will -do (as I said) :* compare page
212, line G, and page 16, lino 8.

' ' I expect not to (obtain my) desire ; why, O arm, throbbost thou (thus)
vainly ? For happiness formerly scorned turns to misery/ Kdtavema obeorvea
that manorathdya is here equivalent to tnanoraiham prdptum, and refers to
Pdnini's Sutra ii., 3, 14. So phalehhyo ydti =■ phaldni dharium ydti. As to
the throbbing of the arm, and nimitUtm titehayiiwd [= iakunam nirkpya : K.]
see p. 20, notes 1 and 2. Sreyo = iubham, i.e., Sahmtald-riLpam, consist-
ing of Sakuntal4:' K. ITi parivartaU: E4tavema has viparwariaie and
iai parivartaU.

^ * Act not so wildly [do not commit such a wild, wilful act, bo not so
wild in your behaviour]. What! has ho gone already to his own nature?'
Compare Kagh., iii., 42. PtakriU, the state or character which is natural
to one :' compare p. 72, note 2. Oaiah: see p. 162, note 1 at end.

Vorso 177. Sloka or Anurhtubii. Set Venes 6, (t, il, 11, SO, 47, 60» 51, 68, 78,
70, 8i, 87, 125. 187, 146, 15i, 155, 100, 101

^«< II ■^fvHmr^'fw II 288

TTfT II flrw ^T^T II ^>jf^ TfJ^^ft*!^^ 1 V\ ^ ^W^

ftf^^ II n^T^yH^uMwltw I ^ftjfi II -^^ I ^ ^ ^w^m^

^n^f^ fir^fsraj t^^tsrttw ^^ ii ^«t= ii
II ff»T: irf^irfH 'i^n1'Tf<tf**ii ?nTf%^'«ri ^T?r: ii

^Tw: I ^^ f^T 1 ^Tfft^^T^ »r«5f^niiTft i

HfffTlf^^ Sf% I

' 'Tliii 19 no place for pctulanoo [insolenee] ;' compare p. 271, line 7. '

' ' Who is this child witli uncliild-liko dispoHition [nature^, closely attended
hj two femalo ascetics?' Attuiad/iyamdna : tho Mackenzio MS. haa tmn-
gamyamdHa. Anubandha, lit., tying niter,' fullowing st the hecU,'
sticking climcly to ;' very forcibly cxproascs tho close attcndanoo of a nurse
upon a child. , .

* 'lie forcibly drags to play (with him) a lion's cub Ihat-hss-but-haU'-
mckod-its mother's dug, (and) whose- mane- is- disordered -by-rough- handling,'
or ho forcibly drags from ita iniither,' etc.

' ' Wliy dual thou toazo tho animals (cherished by us aa if) not-differing-
from-OQT-olFapriug?' Sattwdni : compare p. 64, note 4. yir-nUMaii
compare iula-nirrtiuham natulam, the ichneumon dear to him aa a wm :'
Hitop., 1. 2721 : and muihiia-mniietham : llilop., 1. 2395.

Ver»« 178. Sloka or Akuhh
&^, 67, ISA, 137,110, isi, 1S5, icn

wi: I ^1 ii^ii'niTinfT iff 4ww€ifci I

^Tw: II ¥%?! N ^1^ I w^SI^: 15^ ^frtV sfti 1 Twnrt

^^rrfiii

' ' It must certainly be my childleesneas that causes me to yearn (towards
this child).' FaUaia or vditafya is, properly, the yearning affection of a cow
for its calf, or a parent for its of&pring.

* Langhayati = dkramat%\ K. Compare page 97, note 1.

* Kitavema quotes a passage finom the Yasanta-dgfya to show that different
movements of the lips, such as biting the lip, pouting the under-lip, etc.,
were significant of various emotions. The gloss is oorrupt, but it appears
that adhara-dariana = adhara^a9drana is [anddare] a gesture of contempt
Compare Psalm xxii., 7 : All they that see me laugh me to scorn ; they
shoot out the lip,' etc.

* 'This child appears to me (to possess) the germ [rudiment] of mighty
energy [spirit, courage]. He stands like fire in a state of scintillation [in a

Verse 179. ^loka or Aitvujvmn. S§€ Yereee 6, 6, 11« IS, M^ 47, M^ 61« U» 78. 76^ 84»
87. 186, 187, 146, 164, 166, 100, 164, 177. 17&

"^^c II '^rfSTTTT^ir^'fra II ^^

^T^: I ^^ I ^f^ Tfsi II Tf?i w Ti«K«if^ II
TTtT I ^ ■^^i^^r^^'T^^nq^ ^ix^ i ?r^ ^r^

tfrq«r f»T^«^T^*M«« II ^^o II

sparkling Btnlc], wailing (oiilj-) for ftiel (thut it may blaze up).' £dki p t k » kt
— indhandni kdtik*fiini: K. Tlie Bengfili MSS. hnvo edhak-ktkayith.

' The mark of an universal emperor:' see p. 15, note 1, and p. 213, note 4.

' ' IliB hand stretched forth to hog for a coveted object, having the fingcn
connected by a web, appears like [eliines like] a ainglo lotus-blossom, tlie
spaces butween whoso petals is imperceptible, expnnded by the early dawn,
whose-glow-iH -just-kindled.' Pranaya = prdrtkana : fi, Jdla, etc, ; JdUtku
anUirtshK grathUdh tanhaldk angulaijo j/atya : X. For grathitdngulih Sankara
has tanhntAiij/uIih = ianilisMAnj/ulik, and remarks thai a hand whoso fingcn
were thna united was indicativo of great valour [mahd-purtithatviam\. Ho
odds jdUi'pdda-bhujdiiti nara-ndrdyana-riitt/ianam uktam, ' webbed-foet and
wel)t>cd-bands arc said to bo chamctcri sties of Nara and N&r&yona.' Hindu
{locta reckon thirty-two marks of greatness, and ho who [Msscssed tLem alt
wns said to be liiPii-triniallaManopftah. The child's fingerB, being drawn
together by this membrane or web, would bear somo rcsemblonco to an ex-
panding lotus'flower, tho lingers answering to the long petals, which would
bo only separated towards tbo tup. Tliis seems to bo tho sense : mj first
inclination was to translate, having tho tingcra regularly marked with
reticulated lines,' or having the iingers drawn together into (the form of) a
bud.' AtaMya [= adruya : K.J : So read all the DevonSgari MSS. excepting
my own, which has dlat$hi/a, with the Bong&lf ; Hoakora, howevor, has
alakthija, Palrdntaram — dala-vttaram : K., S. Iddha-rdgeyA navoJuud,
cto. ; Ushat, the dawn,' is usually neuter in classical SonskriL In the Todoa,
ai here, it is feminine. Thus in Hig-veda i., 46, 1, M*\o luAd apirvfd tyw-
e?iekhiiti priyd ditak. See also Ilig-veda i., 43 \ 3, 5, T, 8, 13, and L, 63, 8,

Ten* )80. Vahb*«thavii.a (nriet; of JaoiitO. Ste Vonea 18, St IS, fl
114, 117, 110, 14E, ICO, IGI, 174.

*89 I ^^rV s^: I

W^\ ^?ft^ ^3^i| *< | < i ?^C|VI ^f^^^KVI ^ ' Jf^f^fl^

"Vifh II

and i, 92, 4, and i., 113, 4, etc. It is poesiblo that tho feminine noun Uihd
may form its vowel oases horn ushat, as jard from jaras ; nom. jard, jaratauy
jaroioh : instr., jar(ud, jardbhf^dm, jardbhih^ etc. : see Professor Wilson's
Grammar, mlo 129. Tho following is the corrupt gloss of Sankara : %uhak'
priUjfUihaii Jdkvam pihapraswdntu [ ? pihproiwdtUu : Ch.] yothatUi koshah.
Kdtayema explains naooihasd as a Bahuvrfhii by tho early-dawned one:*
Navam who yatydh 9d navoihd prdtahsanihifd tayd hlUnnam vUuuUam. As to
panJu^amx see p. 212, note 3.

' This pleonastic word, according to Lassen [Instit Pr4k., p. 118] is
derived from the Sanskrit kriUf and is equivalent to periii/Uhi ad^^ui the
cottage belonging to mc,' etc. Some of the MSS. omit the word.

* ' I have a great fancy for this unmanageable (child).' JDurlaliia, i.e.,
durlabham kp»itam yoiya [S.], difficult to be coaxed or pleased,' wayward,'
'naughty.' K&tavema reads (^nr^fwii^dya and interprets by dl^^/dya, roguish,'
' mischievous.' The causal sense of the root lal \% io coax,' though dur-Ulita
might then be expected. The primitive idea is certainly that of sporting/
'toying,' 'taking pleasure,' as in tho root Im. So in Yikramorva&f, Act II.,
tho king complains that his eye-sight has become durlalUam, i.e., difficult

3 r

fixqwt I 'it^ \ W ^ 'V^ V^fr II ^T"^fl lI^'^T^'TffT II

nT<r^ I ^T^ I ^ THfi^'v^ 'HiT^f^ II m^^^ "s^^Vflraf?! i

^ WTSr Tf^^Tin-TW II TT^IT'llfT^'^^^^ II «T^ ' 'f'
flfV S"^ ^f6(*S*IKI1M II TTTTTTf^^^^ft^ II »l^4jl3 I V^

to bo jilcaawl,' fastidious ' by bioking on Urvast, and tliat tlie beauties of
Nature Imvo no lunger any clmmiB for liim; upavana-kUiu thai*hur na
badhniHi dhrilim tad-angandhla-durMilnm. Tlio Sclioliaat there explains
tbe word by dur-igraatam. In the Sahit.-darp., p. 193, lino 1, the following
b cited from the U!ah&bh. : Dhik dhih tula him kritavdn a*i nUvuya mt
prahriti-durlalilaiya, where durlalita ia oxpluined by durvOaiita.

' ' Happy (tJiMO purenta who), carrying (llicir) littlo-Bons foadly-soliciting-
s-refiigo-iD-their-lap, having-buds- of- teeth -just- [scarcely, slightly] risible
by their innocent [cauaelcsa, without reason] smiles, wbile-att«inptuig-
cliamiing-praltle-iu-indiHlinut-acccnts, oro soiled by the dust of tlieir (in-
fantine) limbs!' Altilihya: d is hero the prefix of diminution : see p. 328,
note 1. Pranayinah = prdrthakdh: S., Ch. JUalini ; the Deng41I hmro
paruM. TliiM is tlio verso with which Cb^Ky is enraptured ;' . . . strophe
incomparable, r[uo tout p^ro, on plutot tonto ni^rc, ne pourrft litt) aana aentir
bultro son cceur, tant to po^to a su y rcntlro, nvce Ics nuoncea les plu
dflicatcs, I'cxprcssion vivanto do I'omour matemel.'

' ' gentle sir,' lit., thou with auspicious countenance.' According to
the Suhit.-Jurp. [ p. 179, lino 16] bimdra-mnlha and toumyd are the titles
nsed by the infiirior characters in addressing tbo king's son : tavmya h)mdr*-
mukhttyevam adhamautv ium&rakah. They do not seem to be so restricted,
M ID the 5tb, Act the liengall USS. make Oaulomf address the king himself
BB bhadra-mulha ; and Kalavcma extiinds the application of both terau to

Vent 181. Ta«ai<ta-tilaKj( (Tsrielr of SAisAmf). Sit Ter«M B, 17. >l, 4S, Ifk M,
71, SO, BS. 83, 01, D3, (U, te, 100. 101, lOB, IWt. 133, \H. li-i, 149. IBS, 1K7, IRa, 170.

M^414|<|^^| SW^T'^

?mnft I ^nr^ I 'I ^^ ^w^ ^^ft^tiK ; i

any mdnya, honorablo person : jDhadra-mukheti mdny(uy6$iumtrain$ yaihokiam
Mumya hhadra-mukhetyevam tndnyo rdfnah tuto vd.

' Belease the young lion being tormented in childiflh play by this (boy)
the-grasp-of-whofie-band-is-diffioult to unloose.' Some MSS. have maindam
or maindaam for mrtyendram : the Mackenzie, miindam.

* ' How is it that by thee, whose behaviour is opposed to (the peaceful
character of) a hermitage, (thy) father's humanity [forbearance], that-
dolights-in-the-protoction-of-the-animalB is thus outraged; like the sandal-
tree by the young of the black serpent V ABrama-vfruddht^ : compare p.
37, L 9. Sanyamah = iamdhi K., a vow to forbear hurting animals.'
Kim Ui = kimartham : K. : Ui is frequently thus joined with Hm : compare
p. 71, 1. 1. JanfMHiu =janmano Ketch: K. So prahhava ^ jamma-heiu:
p. 83, lino 2, note 1 ; otherwise I should translate ' fipom thy birth.' The
Bcng4I( MSS. have j'anmadas and sanyami agreeing with it StMo : the
Mackenzie and Katavoma have yuno [= dharmah : K.] Chandanam : as to
the sandal, see p. 175, note 1. This celebrated tree seems to have paid
dearly for the fragrance of its wood: 'the root is infested by serpents;
the blossoms by bees ; the branches by monkeys ; the summits by bears. In

Vene 182. RathoddiiatX (variety of Trishtubh) conUiDing elsfen lylUblaf to th«
half-line, each lialf-line being alike.

^t.^ II ^r*iTi*i!M^-«« II «^

^rw^ II

Wt f*l^fi^ ^?Tf% ?1^ ^^l<^

^TOP3JT^^^fTfT,wt7PT: ■fl'<l«: II \^^ II
muwl ti wt f'n^tia (I ^'^fr^ ^- ^^li ^ i
Hmtfl II ^»fV f^#^ II ^rg^^ ^T-?i^' i
TT5TT I ^T^ I f%f»m I

m»ret I ^rei ^T^ra^rrei ^ sft «^fif^ ^i«rir<lfi ft-

short, Uicro is not n part of the eandiU-lrcu which is sot occupied by Iho
vileat impurities:' Hitop., Tcreo IG3, cd. Johnson.

' Ris bobaviour (which is) confonnablo to his mien says as much
[bcapooks it, betokens it].' Kathmjati; compare p. 224, lino 2.

' ' Such (being) the- thrill- of-dclight in the limbs of mo touched bj Uita
scion of the family of some one (unknown to me) ; what bliss must fao caosc
in the hcurt of that happy-man from whose body [loins] he sprang !' Hindu
poets ore fond of alluding to the thrilling effect of the touch of a child on
the limbs of its parent, and vice reriA. Compare tlio parallel passages in Hbt
6th Act of tho Vikramon-aei, and the following from the Uah4bh. : iV(r*-
^aridt tukhatarah tpario loir na vidyale. Angdl : some USS., includitig mjr
own, have ankdt, from wliuse loins.' Kriiinah — bhAgyaeatah, fortonate.'
Kritl is propc-rly one wliu has acconipliHlicd the desire of his hoorL'
■ * 'The speaking -resemblance of form ;' la reissemblance parUnte:' Ckitj.

VeiM 183. Ur^jiTior XsiiTAHAnf (variety of Tbiiutiish). Sn Vsn* 41, 107,
131, )2G, 113, \f£, 168, 166, 169.

»« I ^^ sip: N ^e-^

m^^\ I g^?JwV i

^ ,

II iwrni H 1 ynr ^impnirr m^j^rwni^inr Pw^* i

' Upaldlayant * fondling :' see p. 289, note 2. Vjfapddesahf ' family :' ace
page 204, note 2.

' ' This (custom of retiring to a hermitage) is the last family-obeenranco of
the dosccndanta of Puru. (They) who first of all for the sake of protecting
the earth choose a residence in palaces ahounding-in-all-the-plcasures-of-
scnse, to them [of them] the roots of trees where the one religious vow of
ascetics [i.e., control of the passions, mortification] is rigidly maintained^
become a dwelling-place.' lUuddMkeihu : the Bengali M88. have iudkd'
iiUihUf * white with stucco or chuniun.' Ukanti [3d pers. pi. pres. of m«]
=s iehchhanti : 8. « vdnehhanti: K. Ibru-mMm: so Mann enjoins that
the hermit is to be pij'iiendriyo dhardkayo vrik$ha-midthnik«Umah^ 'his passions
kept in subjection, sleeping on the bare ground, dwelling at the roots of
trees :' yi., 26. It seems to hare been a constant practice in ancient India
for kings when they had reigned sufficiently long, to retire from the ohaigo
of government and betake themselves to penitential exercises. They first
associated the Yuva-raja or heir-apparent with themselves, and then left him
in quiet possession of the throne.

' 'But this (sacred) place is not (accessible) to mortals by their own
means [condition].' Vukayah ^ pradeiah : Schol., Ch^xy. The Mackensie
MS. has katham for na.

Verso ISl. AurACHCUHANDAtiKA. iSm Verm 77» 78w

^<-8 II ^f*mi*lS|^*r(« II «9*

Tn«T Tf 'I'^WT ^^T^ior T^^T I
■^"^ ^^■•Ctfl^ ft^"^ TTQTIT I

TTTT II THRTT^ n T^ f%»ff?^^T^TI^TlT T] rai'I II V^IV B

ft^iOr I

<iii II ^ifi II T^ ^^ "iftrr »!n?^irT ^t^*tH^ i 'rf'f

TTT^ ■^TO fsnfl^ TTTT ^TTi: Y^^ U IM^^ II "Viim I

fTT^rfft II n^ig ****'^"'-^*^' " *''^^**'' ' ir^^Twr^ ^^w i
^Tw: II y^ffe^^ " ^"^ ^ ^ ^'^ '

' la coneccjuonco of her rclutionaliip to a njiDjih.' D^a-ffuroi = Kti-
yapatffa.

' So Tcnda the KackenEio M3. The others tarh^ andryak p&rM-ddr»-
pyavahdrah.

' Satunta = pahMn, 'a bird.' Jiy joining it with Idvmtyam, the her-
milcsa unconsciously pronouncCB SukuntalA. Sakunlatya paJuhino IdftmymH.
Salunla-liieaat/am ibihena Sahmtalti-iahdah uitaA : Schol. Ch6ty.

* For ambd (tho reading of tho Uockcnzio MS., eupportod by K.) tooM)
have itjji Tur Sanskrit ajjukd, and ngain, subsciiucntly, ajjiii for aj/tiki, wbcra
Kfilavdmu has nj)'ii(i for iiiyniH or AryA. I havo cvcrywlioro foUowod lUU-

TTW II ^iw^iH II t* ^ Ji*8^¥fai4a i!nj?[ "wrajr i mim
JT^ •ii**5^^iliin(% I "^ TTi? ^'rarf^iR^ «ii4iims(Hii-

*if^^rnn^ II

•R^n?T II f^mi^^ i ^t^ h ^»^^ i T^T^irr^or^ ^ if?f^-

yema in rejocting ajfukd, as, aooording to Amara [I., 1, 7, 11] and S4hit-
darp. [p. 179 at ond], this word, in theatrical language, i^ applied only to
a veiyd or harlot

' Perhaps the mention of a mere name, like the mirage-of-the-deeert, is
destined to (cause) me bitter-disappointment.' Mn^thtrMrnkd : see p. 260,
note 1 at end. Ndma-mdinhfroitdvo may mean 'the occasion of a mere
name,' but the verb pra-tiu has the sense of mentioning,' declaring/
Kalpat^f 'is sufficient,' or simply 'becomes a cause of:' compare p. 191, L 6,
p. 260, 1. 12.

' A peacock, whether living or in the form of a toy, seems to haye been a
favourite play-thing. So the boy in the fifth Act of the Yikramonral^ : foh
tuptavdn madank$ iam nu jdta-kaUpam prMhaya iikhiiuun. For drye the
Bcng&U have aniiks. Antiid » ^%mI jyuhikd ^ dXdM : 8.

* 'The amulet,' 'the talisman,' lit, the guardian casket, the magical
casket. One sense, however, of kartmdaka is a kind of plant,' or ' herb :'

\L,i II ^finTTTinj^ra I) *9®

jj^n I %mv^ ym'^^ ^T^^ii i if^^^^ra ft^niflfi**-

^Trf^trtV^-g: II T^nTTfJ'i^T^f^ II

'ji* I *TT W« »IT ^^ I TlfT^ ^f^MWI ^ ^ftiT'I^^^^ I
TTTT I f%W^ nfM^^: W- t

TT5IT t ^15 ^¥TffT I
flunr t HTt n Rnft HftTJ ^»IT I

Compare Iho next note. U wna probnbly n kind of locket, conlaining wmo
horb witli loIiBmnnic proportica, worn round tlio waist, to bctvo m an amoloL
Karandaka certainly usually signifies n littlo box,' but it may poatiUy bo
tho namo for the herb itself. KAtavemn oxplnins it by rak*hA-gkiiliU
[ ? guti!id\ ' a magical bnll.' Bomo of tho Sengdl{ have raJcM-tdndo ; Baa-
kom and Chandrn-H., rahkd-ffando and rahhd-pandato.

' This lierb, called apardjild [unconquorcd, invincible], was gifcn hj hit
reverence Kniyapa to tliia cliilil, on tlio occasion of the natal (ceremony).'
Ab to tho namo apardjild, comparo p. 266, nolo 2. Tho jdta-karma ia the
fourth of Ihe twelve SunskAroa, or puriticntory rites, deacribod in Uaaa
[ii., 27, etc.], and the ttrst after the child's Urtli : compare p. 258, not« S,
p. 198, note 3. It was performed by giving tho child honey and cUrified
butter out of a golden spoon, before Mpuruting Ihc nnvcl-string.

' AOm must here be equivalent to yadi ia, supposing now.'

^"^ . « vjrV sip: I ^e-^o

f%?i1^i I v^^ I "^ I TR vfnwt f^q4i«iiy^i«l u^^-

^T^: I ^-^ irt I «n^ ^n^T^: w^ii iHimfii i
wnr: I »n?^w?iTifi"^«RT: I i ?i i

lI^^fWT I f%*K*l« Sfq -RllfTr^ 4I*44*I« I HI ^^

' 'Even this contradiction convinces me.' Pratydyayaii, 'causes me to
bcliovo/ 'mo inducit ad credcndum:' compare page 215, line 13.

' Compare Mcgh., verse 90 \jdrayanii eka'Ven\m karma\ and verse 98
[ahald'Veni'mokihoUukdni']. The Hindu women collect their hair into a
single long braid, as a sign of mourning, when their husbands are dead, or
absent for a long period.

' ' Even at the time of metamorphose/ i.e., even on an occasion when it
ought to have changed its form. As to prakriii, the natural form or state,*
as opposed to vikdra^ compere p. 72, line 2. Auihadhii see p. 296, note 1.

^ ' 1 had no \\o\»o in my own destiny,' ' I had no trust in my fortunes.'

2 Q

^i-c II i^TTIlT^-JfT^ II . ^•'«

^niT II 7r ^«riw t f^'^^ It ^v I Siin^Ti^H^at it^^^mt i
»iiT f\^ f^T?^ fWfa II ^^y, n

H^fTHrr II ^^TTTilf^^ TT^M T^ " "^^ '^^TTTTr

ir ^^t^i II M<^ i Tim fqqw KT1T5! f^ H 5! ^^ "^nlg^

' Compnro page 2C2, lines 10 and 12.

* Slio who, wearing a puir of dark-groy vestments, having a counlo-
nonce oinncintcd hy ponitcntial-oxcrciiios, bearing (on Lcr hend) n einglo
braid of hair, chaste [pure] in her behavionr, undergoes a long vow of sepa-
ration from mc, excessively unmerci(\il.' Vaiane, occ. do. ncut. : ace p. 168,
note 1, and compare vdiaii in Mrichchbakali, Act 4. It seems that men'i
clotlics, lis well 08 women's, consisted of two pieces : compare in Ithutii, iii.,
20, manoraiM vattre, which, in one commentary, is rendered by vianoraBMrn
vatira-dwayam, ond, in tliQ otlier, by eheto-hdria\ vailre, Pari-dhiuars : as
the proposition u is employed diminutively, so the prcpositionu ^urt and tarn
givi! force and intensity, much ns trepi and avv in Greek, and ptr und ecn
in Jjitin. Pari is oven more iiitensitivo than *am: thus, taindpti, 'coki'
plction,' pari-tamApti, cntiro completion ;' tampiinia, very fbll,' pari-
p&rrta, completely filled;' tan-MUthka, dried up,' pari-iuthla, quite dried
up; ipdnda, polish,' pari-pandti, very pale;' pari-iriinia, completely
wearied, etc., etc. Dhritaiha-vtni : see p. 207, note 2. Sunkora ond Chan-
dm-sekhom qnoto tbe following from Dliarula : amalanparadhiiraniwi [? amaU
avadhdranam : S.^ alaidndm ehu hnlpitnam anulepana-iamldram na hayit
pathikdnganii [ a woman whoso hushauil is absent on a joumcj :' compare p.
230, note Ij; pdndu-chhdi/d kriin-tanur trni-i/nla-iiromAd hmldUtd AwM
r»id vibhiithana-riearjild.

299 I ^Tn?r sir : » ^«-<-

' 'Fumislicd with a lucky talisman,' 'protected by an auspicious amulet/
As to drya-putra in the preceding line, see p. 196, note 8.

' Tho feminine ambd makes its vocatiTe mnha^ by special rule.

' ' By-tho-kindness-of-fortune, lovely -faoed-one, thou standest (once
oguin) boforo me, Uic darkness of whoso delusion is dispelled by roooUeotion.
At tho end of tho eclipse, Ilohinf has been (i^gain) brought to an union with
tho moon.' DUhtyd is generally an exclamation equivalent to Hail !' ' good
luck!' corresponding to Bhakspero's 'Now fair befall thee!" I have pre-
ferred to regard it hero as an adverbial instrum. case, by the kindness of
destiny/ 'fortunately,' 'happily.' Upardga-, the following is the Hindu

Vcrao 18G. ArtA or GXtuA. Sw Verso i.

^" II ^r«yiiir^'?w II 300

■ar^^ffSTT I ^^ ^^ ^wT^T^ II T^^f^ ^rHf^mft f^-
ii«ji*nt!ii I ^V7% 5ra?5^T^^: II Tsr^^ 5T"ht«t^ fk-

TflfH II
TifH II

^m3 T^fl.^H^TT qiZ^tB^Z ^ II ?,^-o H
^m: I '9^^ i ^t ii«t i
^w: I ^T^ I JFTjTi: I

notion of oclipscs : — A certain demon, which had tho tail or a dragon, wu
dccupitatcd by Vielmu at tliu chuming of the ocean ; but, ne he had jjrc-
Tiouely tasted of the nmrit or nectnr reproduced at that time, he Mns thereby
rendered immortal, and his bend find tail, retaining their wparote cxistcDeo,
were tranHfcrred to the stellar apheie. Qlio head wos called Itdhn and
became tho cnueo of eclipses, by endeavouring, at Tarioua times, to smllov
Ihc eun and moon. Uohmi : as to tho Ioto of the moon for Rohinl, tho
fourth lunar constellation, aec p. 113, note 2.

' Lit., Having tears in her throat,' i.e., having her voice choked with
tears.' ydihpa is not the tear itGclf, but the lachrymal moisture [see p. 169,
nolo 2 in middle] which may find its way into the throat and impede the
uttcrnncG.

' Though tho (utlcruTico-of) tho word victory ' bo obstructed by (thy) weep-
ing, victory -has- l<ec 11 -gained by me, since tliy unadorned countenance, having-
tho-aurfaeo [sliin] -of- its- lips -pule- red, hna bt-en seen (by me).' Jaya-iahtia,
tho word Victorj!' i.e., jaytttu or rijat/\-bhata wns tho regular form of
saluting kings: compare p. 05, nolo 2. Ataniluram, so reads the Taylor
US. ; the pthcrs huvo ataniidra, ^vhich violates the usual ca»ura. If tho
luttcr be retained, Iranslato tho skin of whoso lips is pale red from tho
absence of colouring or paint.' 'lliero is no doubt tlinl unpninlcd lips were a
sign of mourning, but Ibis is sufficiently implied in pdlalotktha, and it is a
question whelher lanilAra can ever mean paint,' Somo of tho BengW, and

!, 2U,17, 50,GI,U, 73, ro.

301 H ^TwV Sir: II V\

ir^frwr i ^?q i ^ w^^irf^ t^ i
THTT H i[«s^uiqi: m^^: irf^^Tir >

f^^if^ ii're: w'ffWV ^ fi^ iwniTf ^^ni^^ I

amongst them tho old MS. [Bodleian, 233], supported by Sankora and
Chandra- Kckliora, read asanikdrdl loldlakam idam muJtham, this countenanoo,
having its curls hanging loosely from want of dressing.' Oihtha-putaf ' tho
covering of tho lip ;' so akthi-puta, ' the skin covering tho eye,' tho eye-lid.'
Tho student is reminded that in a compound, oihtha optionally causes the
elision of a preceding a. The Mackenzie MS. has pdtalo$hiham muiham priye.

* Sankara quotes the following from Bhorata : Kdkubhih pranipdtaik eka
hhdgya-nindddibhU tathd, evam kriU eka narbtdm punuho Hi-priyo hhavet.

' ' fair one ! let the unpleasant-feeling [unpleasantness] of (my) repudia-
tion (of thee) depart from thy heart Somehow- or-other at that time the infa-
tuation of my mind was strong. For such, for the most port, is the behaviour
of those over -whom -(the quality of) -darkness -has -the -master}', on happy
(au8piciou8)-occa8ions. A blind man sliakes off even the garland thrown on
his head, suspecting it to be [with the suspicion of its being] a snake.' FyaA-
kam = apriyam, K. = vipriyam, Ch. Apaitu: some of the IkngiiU MSS. have
upaitUf which is unintelligible. JKimapif i.e., anirvaehaniyi^-riipam yaihd tydt,
in a manner not to be explained :' 8. Todd = praiyddeia-kdk, at the time
of repudiation.' Prabala'iamatdm, prabalam a^nam yuham U taihokidk :
K. According to the Hindu philosophy there were three qualities or pro-
l>crtic8 incident to the state of humanity, viz. : 1. Saiiwa, cxcellcnco' or

VofM 188. H.%RiNf (Yirioiy of Atyabiiti). Set Vorso 00^ 00.

Tl ^^-ff V ?!T f^TWl" ^5^ II TT^VfrrefH II "ifr^ arr? TT^-

■«iT^5^ wf^ fkjw. wti: II TT^Vt%Bf^ II "^^ qrara^TiH-

TT^TT I '3^r|fiqi<m^: ^qf^rfil I

H Tf^ *IKri'!i«^^5fTTWf?I II

gotKlnees' [iiuiesceiico], whence proceed truths knowledge, purity, etc. 2.
Jlajas, 'passion,' or 'fuulncBa' [activity], wliicli produces lust, pri'e, false-
hood, olc, and is the cause of pain. 3. 2'amat, ' darkness ' [inertio], whcnon
proceed ignorance, infatuation, delusion, mental blindness, etc. iiuihttku =
tal-tarBituu, in auspicious matters :' S. Vritlai/ah = vt/avahdrilh : S. Dhu-
noli = niratyati: X. Srajam: see p. 272, note 2.

' Assuredly my (ovil deeds), committed in D former (birth), opposed to
virtuous conduct, wci-e in those days drawing towards (their appointed eril)
issue, (seeing) tliat my husband, altliough of-a-compnssionate-nftturo, became
unfeeling towanls me.' PHrd-kntam, i.e., jitniitdnlara-karma, S. : aoc p.
ISfi, noto 3 at end. Pariniimn-mviltam [^parinaliiHiiinulhaiai K.}, about
to issue in their appointed fruit, in tlieir matured result,' ripe for an evil
result.' PariHama ia ' the lust stage of anything,' ' the stage of riponcM or
maturit}',' the Anal result :' t»idfia like uiimukha [Ht., looking towards']
has lictc the sense of tending towards,' being about,' being on tho point,'
' Cumporo p. 272, 1. 8 ; and uddharen tto hridaija-ialyam in Vikram., Act 1.
* grocofiil lady ! I slioiikl in a manner bo freed from (my) rcmorto by
wiping off llmt muisturo now clinging to thy slightly cun-ed cyo-lotlief,
which formerly (in tho form of) n tcar-dro|) corroding thy lip, was nnnotiocd
[orcrlookcdj by me through mental delusion.' Pitrvam, i.e., ^atyi4*i»-

Verae 189. Vaianta-tilak* (varioly of SAKKAaf). See Vcn«« 8, 27. 31. 43, 40, U.
71, SO, 83, 83, 01, 03,91, t», UN). 101, lOT,, 106, 123, 134, 111, ItS, IG3, 157,106^ 170, 101.

^8 N ^rmt sir: n ^•^

ir^pwwT II fTn^^t fijT 11 ^rnlj^ I ipfTT^Tr^s^wl*!* i
JTsn I ^wT^ "^ jHl^Mw^Mia^^r^ wfir^ ^^tswt i

^rr^ ^^Wf^'^pftfT^i

TT^ I ^ i|75«^Rnrf^ Trf^^wmt wm ^^ i

^^1

veldydm. Paribddhamdna = pidayan : 8. AhuiUa : compare dtdmra, p. 228,
1. 5, and p. 298, note 2. Fft^a^ittiiayo = apagata-pakehdt-tdpo. For vdthpam
in tho fourth line, some of the Beng4U have kdnU, unsupported hy onj of
the Dovanagari MSS. The repetition of vdshpa accms at first unnecessary,
but not if it be borne in mind tliat vdshpa is, appropriately, the moisture in
the eye, and vashpa-vindUf the tear-drop when it has left the eye : see p.
169, note 2 in middle.

* A noun formed from the causal verb explained in p. 297, note 1.

' ' Therefore let the creeper receive again (its) flower, as a pledge [nuirk,
token] of its insoparable-u^ion with the (spring) season,' i.e., ' Beeeive thou back
this ring, as the beautiful twining plant receives again its blossom, in token
of its reunion with the spring.' Tena hi, with the sense of therefore,' occurs
very frequently in dramatic composition : compare p. 81, 1. 2, p. 83, 1. 2,
and p. 85, 1. 1. JRitu: see p. 228, note 1 at end. Samavdya, 'inseparable
or intimate connexion.' The BengaU MSS. have rHwsamdyatndkmii, and
Sankara riiU'tangan%a-9kchakam,

' DiMydy sec p. 299, note 3. As to puira-mul'ha, etc., sec p. 222, note 2.

^•8 II ^5l^1*1H*TlW It 30-f

mfTfiT: II ^fwi II f%^^t:^TTw1 TjfY^ I TTST^wrn^i vni-
TT^iT I iT^nW 1 ^^^»^iwf q^: I 3t v?;tft?g ^'14^

JTg'i.T'^Tr?! I

^^^fpyTT I f%fT^Tf»T ^"STT^W W9 ^^H^^ V^ I
XWT^T I fai'tf'T ^T^^W 'B^ ^^»T 1^5 I
TT3TT I ^01T'gf<rt9lTfr,'^4<J*I^g I tr^tr I
II V^ vftTRmfsfl I)

ti ?i?t: Tif^irarf^^T wr^*T^'«T«5i^ wrft^: N

WfN: II TT51TS!TI^^^'ifVw n ^T^T^f^ 1

' jillAiifuIa^ ia one of a class of cpithcls [bucIi as puran-dara, litla-hfiit, giri-
hltid, eta.] applied to Indrn, ns breaking cities, mountains, etc., into fragmciiU
with liis tliuDilerbott : see p. BG, nolo 1.

' Allows thee a sight (of liim),' i.e , Orauionsly permits theo to be pre-
scntcl to him,' vouchdiirea thoo an audience.'

* ' But on joyful [festive] occasions the (usual) practise must be obMrred.'
The UackcDzie MS. Iiuh gantavyam fur ieharitavyam.

• ' DiVshAyinf [i.«., Aditi ; see p. 281, note 3], thii is he that morchM
foremost at the head of thy sun's [Indni's] battles, the so-called Dushyanta,*
tlio lord [protector] of llio cnrlli, tliroiigli whoso bow that edged thunder-
bolt of Indni, having rcstcil fmiii its work, has become (a mere) ornament.'
Jiana-iiraii : compare p. 2G8, line 8, anil p. 87, nolo 1. SotimU =3 tdfmt
Ez fU*AiMm. JCaiiiam = vajraiu. Maghavatt, Indra,' may ehknge m to •
before the oecus. pi. and other vowel terminations.

win: ^T^^HB ^1^ iw[ ^ i i4nj)4i< i

^ ' Ills dignity may be inforred from his form/ lit, ' his form has its
dignity inferrible.'

' ' With an eye that betrays [betokens] affection for (thee as for) a son.'
Pmina : compare p. 278, lino 5.

' 'This is that pair [Aditi and Kosyapa], the offspring of Daksha and
Marichi, one remove from the Creator [Brahma], which (said pair) sages call
the cause [origin, author, maker] -of the solar-light subsisting in twelve
forms [having a twelve-fold subsistence], which (pair) begot the ruler of the
three worlds, the lord of the (Gods who are tlie) sharers of (every) sacrifice,
(and) in which (pair) Ndrayana (or Vishnu), he (who was) even superior to
the Self-existent [Brahma], chose [made] the site for (his) birth.' Dwd-
daiadhd : there are twelve Adityas or forms of the sun, whidi represent him
in the several months, or, as some say, attend upon his car : see p. 280, note
1. They are the children of Aditi and Ka^apa, and the gods Vishnu and
Indra are reckoned among them. The other ten, according to the Vishnu-

•

purana [p. 234], are Dh4tri, Aryamat, Mitra, Varuna, Vivaswat, Fushan,
Parjanya, AnAu, Bhaga, and Twashtri ; but the names of the Adityas vary
in the other Furanas. Tejasah, i.e., idjydtmakoiya, 'consisting of the sun :'
K. : = turyasya : 8. : = dditytuya : Schol. Ch^zy. Bhuvana-trayoiya, i.e.,
twarga-martya-pdtdUuyai S. [see p. 314, note 3]. Yajna-hhdgeiwaram may
simply mean the lord of a share of (every) sacrifice ;' it seems, however.

Verse 191. ^XRDdLA-viK&fprrA (Tarietjr of Atidiiiuti). Sm Venoi 14, 30, 30^ 30, 60,
03. 70, 86, 80. 80, 07, 08, HI, 137. 138, 140, 173, 176, 17a

2 E

^"^ II i»f»raT^ir^^fra u *>•

iTtni

TITfH: I WrH I f^ ^ I ¥f^ff ^T^^ I

^Wi: I ^7^ 1 ^TTf?TT^ HW I

likuly that yajna-hhiiya is licrc synonymous (vith kratu-bkuj, n god,' Ihough
yajna-lihdj would be tho moro usual fonn. Atma-bhuvah [ubl. cose from itmm-
bha] = turaijamhkupah = brahmanah : K., Cli. Paro — ire*hfha. Panuha =
VUhnH ; K. : = Ndrdyann: S.,Ch. Skavilt/a =^ janmane ■ K. = avatdrdtfa; S.
Atpai/am — pratishthdm = ithilim: K , 8. Upendrdeatdravja Idranam nHam
bhavati: K. Dtvandtcam = milhunam = Mtri-puiuai/or i/ugalam. SroMktttr =
lirahmanah: K., S. Hkdnlaram = ekdnlaritam: S. Ekah pvnuhah anlaram
tyaraJMnam yatya tat talhohlam. Brahntttno ifariehih, Marichh Kaiyapah,
Srahmano Vakihah, Dahhdd Aditir Hi eldnlaram : K. Ekah punuAo antaram
antardMnnm yati/a tad diemtilwam : Oi6xy. As Kosynpa und Aditi wcro Uio
grnndchildren of Brnhmii, thoy were only removed from him by Uorichi and
Daksha, their puronte nnd liis children : see p. 2S0, note 1. Vishnu, 43 Nui-
ynno, or tho guprcme spirit, [piiruiAa] moved over tho wnlcrs before t}io
creation of tho world, nnd from liia nnvel cnme tho lotus from which Brabtn^
epmng. As Visbnu, or the Preserver, he became inenmnic in vnrioua forau,
and chose Kosyopa and Aditi, from wliom nil hnninn beings were dcMcndcd, m
his medium of incarnation or placo of birth, especially in tbo Avatum in which
bowoacnlled 'Upendrn,' (or /nrf/-dnry'a,/nrfr(ipiiriya)'lndra's younger brother'
[according to some identified with Krishna], and in bis VAmana, orDwarf'AvE-
l^ra: seep. 376, note 1. /^irujAn is properly thnt wbieh sleeps or ahidca in the
body' [puri ielfj. Tho worshippers of Viabnu identify him with Nordyona
and with Itrithmn, and name him Mnhi'i-purusha, Punuhottama, ■'.«., the
snprcma spirit,' thus exulting him aliove Jtrohmu, Iho Creator. Eilidin
seems by this verso to inebida himself omong tho Viiishnnvas.

' Ubbiibhyiim [Unl. dual.], i.e., Aditi-Mdrichdbhydm: 8. Vdtardniytjy
= /Hdriijnd-kdri, ' Indm's servant:' S. TI10 Uengi'df KSS. bnro pJmm-
nvjojyt: compare p. 273, lino 4.

' 'An inTtnciblo hero:' see n. 177, lino B, note 2 in middle.

^ (Thy) husband (being) liko Indra, thy son resembling Jayanta [Indra's
son], no other blessing (would be) suitable to thee : mayst thou be like Fau-
lomf !:' see p. 272, note 2 at end. As to Akhandala, see p. 304, note 1.

' As to the title Prajipati, see p. 280, note 1.

' All hail ! the virtuous SakuntaU, (her) noble oflbpring, your highness
(Dushyanta)! Piety [faith]. Fortune [wealth]. Action: this trio is here
combined.' DUhlyd : see p. 299, note 3. Sad, i.e., uhkaya-hiia'^wta'tam''
pannatn, Sraddhd, being feminine, of course represents SakuntaU ; Filtam,
being neuter, her offspring [opa/ya/n], viz., Sarva-damana or Bharata ; and
Vidhi, being masculine, Dushyanta. FidM, according to Chandra-sekhara,
b veda-hodhitdcharanam, putting in practice the precepts of the Yodas ;' it
may, perhaps, imply power as exhibited in action. A parallel passage occurs
in llogh., ii., 16: Babhau id Una iraddheva sdkshdd vidhmopapannd, which
Stcnzler renders ' She appeared [shone forth] like Faith visibly manifestedi
accompanied by action [works].'

Vcreo 192. Sloka or Anubiitudu. See Verset 5, G, 1 1, 18, 2G, 47, 60, 51, S3, 73, 70,

Si, 87, 125. 127, 146, 154, 165, 100. l&l. 173, 177, 178, 170, 187.

Verse 1U3. Si. OKA or Anusiitubh. See procoding vorse.

5^: ^^ s^^: I ^?i; I

n^ Ti^T?^ ^T^vfJ ^'^- II ^^a II

' First (cfltiio) the accompHsIimenl of myJeaires; aflcrwanla, tho sight
(of llroo). lIcDcc lliy favour (towarJe mo) haa indeed boon unpreccdontctl.'
[>nnkara gives llio following interpietftlion : Siihinlalil-prupatam hhattd-
darianam hkavuhi/ati iti evam mamibhiprelam diit, Idvat frahhirit dar'taita-
pitrvam nirvyuilham. Talkd cha 7iaimiUiidnatitaram nimitMpattir iti diH-
tjraJiMt/apiirvatwani iti bhditah : 'Uy desire was that tho sight of lliee might
lend to my recovery of SiikiintaU. But (my meeting her) was arranged
through (thy) divine power, before my prescnlationlo thee. Thus after tha
clfcct was the appearance of the cause. Tlie meaning is, that iho favour (of
iiiy Bccing thro anil receiving thy blessing) did not precede (tho attainment
of my desire), and hence that the favour was nnpreccdonCed, as the accom-
plislimcnt of my wishes ought naturally to have resulted from tliy bleaung.'
Thoro BCems to be a doublo meaning in ap&rvah.

' ' First appears the blossom, then tho fruit ; first tho rising of clouds, after-
u-nrds the min. This (is) the rcgulur-courso of cauBO and elTect ; but tho
success -of-my- wish PS (came) before iby favour.' I^aimittHa, that which ia
connected wilh tho tiimilta or is dependant on it,' tho effect.' iVru =
prathamalat : S. Sum/wrfni [nom. pi.] = ahkUhla-iiddhih : S. It b clearly
meant to be synonymous with abhipreta-tiddhih in tho previous clause.

' ' Thus (it is that) tho cro.itora of-uU-bcinga perform favours.' VidMtri
must here be 04)uivalent to Prajripati : sec p. 2B0, note 1.

' Soc poge 127, note 4, and page 131, line 4.

Voru 101. Vamu'aiitilavii.v (variety of Ja<j.\t1.) Ste Versa! IB, 22,33,07,61, lit,
117, 110. lis, IMI. 101,171, isn.

* Kiuyachit kdlasi/a, i.e., luumtMehit kale: Ch.

' Cdlcd Kasyapa as being of tlio mco of Easyapa: soo p. 22, nolo 1.

' As if one wero to say, ' (that) is not an dophant," its form being before
onc*8 eyes, and doubt were to arise (in one's mind) on its walking past, but
conviction were to take place after seeing its footsteps ; of sudi a kind has
been the change of my mind,' $>., My mind has passed through similar
transitions. Thus, as Kdtavema observes, when Dushyanta first saw Sakun-
tala, he repudiated her [see p. 199, 1. 7, and p. 200, 1. 9] ; when she passed
out of his presence, he began to relent and doubt [see the last verse of Act
v., p. 215] ; and, when he saw the ring, he was convinced she was his wife.
Neii: see p. 140, note 2 in middle. Samahha-^jfef i.e., iatnakiha-^ndyamdna-
rupe : Cli. Paddni = pada-chihndni : Ch. Vikdrah = iwariLpdnyathd'hhdvah :
8. May not iamayah govern both lines ? thus : As if there wero a doubt that
that is not an elephant, while he is marching along, his form obvious to the eye.'

* The Mackenzie MS. and my own have aparddha ; the others, apaehdra.

* 'After [in consequence of] her descent to Apsaras-tfrtha :' seep. 271,
note 1, and p. 215, 1. 2. According to Sankara, Ap$arai'tirtha = sachi-

VcfMS 196. UrAjXri or AKiirXNAKi (varioiy of TaitHTUBN). &« Vonei 41, 107,
121, ] 20, 112, 150, 158, 1GC>, 100, 183.

^»." II TlfiiyilH^^H II «•

TT^T II ^V'^^ II TIW ^'^^r^^^^ sf%T 1

TH^sfr^rr ii ^^ft ii fTfT^T i ^^tt^m^i<41^ ^r^^rit i

nopfT^ I) ^TiJT II fV^T 1 ^snTwiraiT^ifl f ^t^t^: i

w^: iTT^: I tng i

(IWAa : BOO p. 205, 1. 2. JfcnakA was l^akHntaln's motlier: wo p. 13, 1. 10.

' ' llmt tiiis tliy poor fnilhftil [lawful] vita was repudiated in consequence
of the cureo of Durvaeas, and on no other account, and tLut Uiis sonto (curao)
would tcnuinntu on tlio aiglit of the ring.' Durvdtat : loo p. 137, note 3.
Tapaiieini = anulampgd: S. [compare p. 248, 1. 4.] Sahtt-dharmti-diirM
^ palivraid : S.

' ydckattiydn, i.e., iddhiBi-nirdkarana-Htpdpavdddt. Vaefian\ya»n = frfoU
yam : p. 198, line C.

' Tlio Culvlirooko and Muckcnzic MSS. ond my own liavo tattam or *»t*m
for aaplam, Bup|>orted by Kankiim. Tlio Taylor liaa tachcham for *ati/am,
supported by Kotavema and Iho Itengiili.

' Compare page 137, lino 12, nota 2.

' 'TIiou hast gained Itiy object.' Charitdrlhii = IMhdrthd = IrilarlU.
The UackcnzLc has niditdiifid.

311 N ^TO^ Sir: N ^U

w I

' ' Thou wast repalsod in consequonoo of the corae, (thy) husband being
harah [cruel] through the obstruction of (his) memory ; (but now) indccdi on
(the heart of) him freed from darkness, thy influonoo-is-suprome. (Even os)
an image has no effect on the surface of a mirror whose brightness is tarnished
with dirt, but on a cleon-ono easily mokes impression [gains admission]/
Smriti-rodha, the Mackenzie has fmriii-doiha. Ajfeta-tamati : compare p.
301, note 2. Prahhuid: K&tavema refers to Terse 73, p. 124. Chhdyd »
prativimham. Mkrehhaii =3 vydpnoiii K. » iphuraii: 8. : see p. 200, note 4.
Jfalopahata'j^rasdde = maldpagata^oiannatwe : 8. = mdlinyena noihid prO'
Mnnatd : K. Sulabhdvakdid => iukhena lahhyah praveiah yatydk — prdpta-
v(uthUih: 8. [compare p. 46, line 2.] 8ankara observes that darpana-tdU
answers to bhartari; malopahaia to imriti-rodlut; ehkdyd to prahhuid; and,
wo may add, iuddhe to apeta-iamoii.

' That is, (uydm Sakunialdydm, hdoddhdrahhpuiratpddaiaiwena, in this
SakuntaU, because she has given birth to a son, the upholder of my family ? '
K. : compare p. 2G0, line 11, and p. 124, line 6.

' Tena prakdrena Maddhdrakatwena bhavMyaniam: K. Chairavarimam
= ndrva-bhaumam, 'a monarch of the whole* earth :' K.: see p. 15, lines 1
and 2f note 1.

^ 'previously (as) an-invincible-warrior, having crossed the ocean in a

Verso 19G. Vasanta-tilakX (fsrietjr of SAKKAaf). Sm Vonoi 8» S7» SI, 4S, 40, G4,
7i, 80, 82, 83, 01, US, 04, 05, 100, 101, 106, 106, 138, IH IH 148» 16S, 167, 168» 170, 181, 180.
Verso 197. SiKiiAiii{i( (Ywriciy of Attabuti). See Yorsois 0, Sl^ 44, GS, 118, 141.

^T.^ 11 ^f»mH:U=^*ri*^ II 312

TT3!T I ^^[^m ^n^wr^ ^i^^'vi^^^^^vTi^•vxvvfI^^ i

chariot wlioao motion is not (mndc) unstcndy by uneven-ground, he will
subjugate the earth, eonsisting of seven islnnils. Here, IVom his forcible
' taming of the animals, ho (is called) Sarva-damnna ; but (then) he will
Bcqiiiro the appellation Blinrato, from his support of the world.' lialhena :
SCO p. 8, line 1. Aitutkhdta, etc. [nimnonntila-pradeiatyihhAvdd anutlhdlam :
K.]; so reads the Mackenzie MS., supported by Katavema; tlio otfacre,
anudff/iilta : compare p. 0, I, 4, note 3. Slimita = amshlampa : K. = Aprati-
handhMha-dtirgamanena : S. }iy this epithet it is iodicnted tliat the chariot
would have the power of going in tho air' [tena vikethanena ratha*ya iki'ia~
gdmilieam titchitaiti]: K. Sapta-dicipdm; aecording to the my tliical geography
of the Hindus, the earth consislod of aevon JBlands, or rather insular con-
tinenla, surrounded by seven seas. Tlmt inhabited by men was called Jamba-
dwCpa, and was in the centre, having in the middle of it tho sacred moun-
tain Ueru or Sumeru, a kind of Mount Olympus, inhabited by the gods.
About Jambu flowed the sen of salt-water [/acann], which CKlends to (ha
second Bwlpa, called I'laksha, which is in its turn surrounded by a scfl of
sugar- canc-ju ice [iXiAu]. And bo with tho five other Bwi'paa, viz., Salmali,
Kuso, Kraunclia, ^&ka, and Puslikara, which aie severally surrounded by the
Rcaa of wino [Mtrn], clarified butter \iarpi»~\, curds \daelki\ milk [diigdh4t\,
nnd fresh-waler Oiiti] ; Visli.-pur., p. ICO. Aprati-ratha — atulya-ratha =
mahdralha : 8: see p. 177, note 2 in middle. ]ha — atrnm airamt: K.
tattirdndm = priniadm tiakddlndiii : H. = iarabka-iinhddindm : K. /Vw-
»<^ha-damandt = haldtldrena mardandt. The name Bharota is derived from
the root hhri [fero] ' to support.' Many Indian princes were so nsined, but
the most celebrated wns this son of Dushyanta and SakuntolJl, who so ex-
tended hia empire that from him the whole of India was called Bharata-
Torsha or Bhirata-vorahu ; and whose descendants, the sons of Bhritar^uhtn
and PAndu, by their ijuarreln, formed tho subject of tho great epic {wcin
called MahSbbfintta : sec p. H, note 2.

' 'Wo invoke nil blessings on him for whom tho preacribcd-titee Ten
porfonned by your hoIiDCsa,' or ' wo have high hopes and cxpcctetioiu of
him,' etc. As to Irita-tanikdre, sec p. 258, note 2 ; nud p. 198, nofo 3.

n^prrerr ii ^TTinm h if^rVr^: ^^ ^ ^RnffV wnrwrr i
fipg: 11 uf%i5 II v^ra^^i ^^if^^it%i i

f^T^ Wf?r^R7IT ^^1 Trf^^^fn I

fif^i I ^ ^mm^ifir ^nrari^ii Tfir Prwwr: ii
w^^: I ^Tir I t^^fft 4$iiMaj<K4r^^: ^wr^ ^mviiiHi

' Let Kaiiwa also be made acquainted with all the circumstanoM,' etc.

Sonkani has jndta-viitarah ; the Bengali MSS., vijndtdrikak,

' Here, and in tho insertion of me in the next lino» I have followed the
Mackenzie M8. and my own, aa I have never hesitated to do, when
supported by Katavcma.

* ' Notwithstanding, ho must be questioned by us about (this) joyous-event.
Ho ! there ! ' SUhydfidm madhye ha aUra tiihihati %ii arihah, Which among
my pupils is in waiting here ? such is the meaning of kah, etc.' : 8. Com-
pare p. 69, 1. 8 ; p. 263, 1. 8.

* Here I have followed the Golebrooke liS. The others have idiptUya-ddra-
iahitah ; the Bengal/, tdpatya-ddrah,

2 8

%Vi II ^f»?TIHl«^-HW II 81*

s)^miT^'5Wwr^i-jy'^«iiti^%: II xt^-c II
TT5IT I w'rai^i ^^Tirf^ ^^ ^f^^ I

' Mny Indra bo bountiful of (\ua) rnin towards thy subjects. Do Ihou
also, abuiiilanlly-diBpcnaing [distributing, difTuaing] sacrifices, gratify [satisfy]
the goda [inliabitnnta of henveh] to the full. Thus puss (both of you) periods
[revolutions] of hundreds of ages with reciprocal friendly iicta, luudablo on
account of the favours (thus conferred) on both worlds :' That is. You by taeri-
iicing, and Indni by showci's, confer bonefits on the inhabitants of Swaipi
und the earth respectively. The two worlds arc of course Kcavcn and
Earth, not including tho third world P&t^la : seo p. 27G, note 1. Tidattjoi
or Vuhjai is one of the class of Indra's names, explained in p. 304, note 1.
Prdjya-vrithtih = prachura-rarthanah. VHatn-yajnah = vutritu-yigak: K,
Swurgimh ~ Hevdn : K. Prlneii/ii alam = alum bhaiaj/a : K. = atyartlim»a
tantoMhaya ; S. Yiiyu-iuta-parxvaridn — yiigundm iatdni Uthatn pari-
varlandni.

' Kutnvcma has irtijini and interprets by dhannt. Kankara has the same
and explains by praiaiUi-tritye.

' ' Is there any favour still greater than this ? As (however) on this
occasion his holiness desires to confer a fovour, Ihcti let this utyine of
Itharota bo (fulfilled).' Atah pnram, i.e., ndhitam. Aim praindrth* kdbir
atwiandheijii : see ]i. 20-1, note 2. Tlie Bharata hero intended must not be
confotiiulL'd with the young pi-ince. llo wiis a holy sage, tho director or
manager of the goils' driim.)s, and inventor of theatrical rcprcseatatioiu in
general. He wrote a work containing precepts and rules relating to eTeiy
branch of drumntic writing, which appears to have been lost, but is oonttanttr

Verw lOa MamnI or M,<mwf (vsrioiy of Ati-S'a«k*r(.) 5m Totsm 10, )», M.
Se,&5. 100,110,1a), 171.

316. NinmVs^: N ^\^

quoted by the Commentators. He seems to have superintended the ex-
hibition of the drama called Lakshml-swayomvara [composed by Baraswoti :
sec p. 27, note 3 at end] in Indra's heayen. See Yikram., Act 3, and middle
of Act 2, Ifunind Bharatena yah praiifogo bhava^tku oihta-roidirajfo nAaddhahf
etc. It was not unusual to close the plays by quoting one of Bharata*s
verses : compare the conclusion of the Batnivali. The Scholiast supposes that
there is here an intentional ambiguity as to whether this verse is spoken in
the name of the young prince or of the sage.

* ' Lot the king exert himself for the welfare of his subjects. Let Saroswatf be
honoured among (those who are) mighty in the scriptures [lovers of literature].
Moreover, may the purple-god [Siva] who-is-self-existent, (and) whose-Energ}'-
is-every-whore-diffused, put an end to my Aiture birth [deliver my soul from
passing into onotlier state of being].' J^'avarUUdm = prayatatdm. Saraswati
[= Bhdrati : K.] is tho wife of the god Brohmd. She is the goddess of speech
and eloquence, patroness of the arts and sciences, and inventress of the
Sanskrit language. Saroiwaii signifies flowing,' and is also applied to a
river. SriUi-maJuUdm, etc. : some have inUt-mahaii mahfyaidm : K. snUa-
niahatdm. According to the latter, truia = idiira, mahaidm = irethihdndm.
1 see no reason why fna/taldm should net be the gen. o. plur. of the present
part, regularly formed from nuiA. to honour.' SnUi-^nahaidm might then
mean ' lovers of literature.' MMyatdm = pdjyaidm : K. NlUhlohUdhf
'blue and red,' t.^., ocoording to K4tavema, vdwuhhhdgB nUsA, dahhdna-
hhdgt lohiiah, on the left side blue, on the right side red.' Siva is usually
represented as borne on a bull, his colour, as well as that of the animal he
rides, being white, to denote the purity of Justice over which he presides.
In his destroying capacity, he is characterised by the quality Umuu [see page
301, note 2] and named Rudra, Kila, etc., when his colour is said to be
purple or black. ' In the beginning of the Kalpa, as Brahmi purposed to
create a son, a youth of purple complexion [blue and red, nila hhUa]
appeared, crying and running about [ru^ dru^ whence Budra] :' Yish.-Fur.,
p. 58. Some refer this name to the colour of his throat : see p. 257, note 2.
Parigata-ialtih ; prdptih iaktih Pdrvati ymui $a taihoktah. Hence, Sakli =
Pdrvatif Siva's wife. The wives of the deities were supposed to personify
their energy or active power. Atma-lki, although properly a name of

II Tf^ f'l'ifiTfn': ^"4 II
II ^KHt J^: II

II >mTJifl^?:<'*^'''fvTFr5m^*flw ^TT\ ire^ II

II 35** H^ITfTJI

Jirahnia, is itpplied eijually to Vislniu and Siva by iIiujl- wliu j-ive tliu [jrefer-
c-Bcc to these UcilicB. Exemption from further tmiiBmigration luid abeorptjon
into ttic diviiie huuI was the mtamuni bottum of the Hindu pbilosopby : compare
p. IH4, not« 4 at end. Kfitidasa indulges tiio religious predilt.'ctioDa of his
Iblluw-townamen by beginning and ending the pluy willi u pruycr to Siva,
who had a large temple in Ujjayinf, the eity of King Vikramudityu, and
ubodo of the poet. Dotli actors and apectatora would probably repeat the
prayer after tbo speaker and appropriate it to themselves.

V«ne IQO. nucniKA or PkashjIvatI (nrioty or Ati-JiuatO oonUuahig UiirtMn
■yllibles lo the hair-liDe, eioh hnir-hne beioR alike.

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